RELIGIO-SUNDAY  SCHOOL 
NORMAL  LESSONS 


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RELIGIO-SUNDAY  SCHOOL 

NORMAL  LESSONS 

COURSE  TWO 


BOOK  OF  MORMON 

AND 

ZION'S  RELIGIO-LITERARY  SOCIETY 


BY 
J.  A.  GUNSOLLEY,  Zion's  Religio- Literary  Society 


WALTER  W.^MITH.  Book  of  Mormon 


Published  by  the  Religio-Sunday  School  Normal  Department 
Second  Edition;  Revised 


Herald  Publishing  House,  Lamoni,  Iowa 
Ensign  Publishing  House,  Independence,  Missouri 

1911 


Digitized  by  the  Internet  Archive 

in  2007  with  funding  from 

IVIicrosoft  Corporation 


http://www.archive.org/details/bookofmormonzionOOsmitrich 


5b- 
/  111 


PREFACE  TO  FIRST  EDITION. 


No  book  can  be  said  to  be  perfect,  much  less  can  the  first 
edition.  We  expect  that  errors  will  be  found  in  this.  It  is 
hoped  the  friends  will  kindly  point  out  the  errors,  and  exer- 
cise patience  with  the  authors  and  publishers  until  the  errors 
may  be  corrected. 

The  Religio  Normal  Lessons,  Course  Two,  is  a  parallel 
course  to  Course  One,  introduced  last  year. 

The  lessons  are  in  a  sense  an  experiment,  being  the  first 
of  their  kind  written  upon  the  subjects  treated.  But  it  is 
firmly  believed  that  the  lessons  on  the  Book  of  Mormon  have 
much  merit,  and  the  fact  of  their  having  been  carefully  ex- 
amined and  revised  by  such  capable  men  as  Frederick  M. 
Smith,  of  the  First  Presidency  of  the  church;  F.  M.  Sheehy, 
of  the  Quorum  of  Apostles;  and  Samuel  A.  Burgess,  a 
thorough  scholar  and  critic,  should  inspire  confidence  in  their 
value. 

The  lessons  on  the  Religio  were  written  by  the  president  of 
the  general  society,  a  fact  that  should  give  prestige  to  them. 

We  submit  the  course  to  the  officers,  teachers,  and  students 
of  the  Religio  and  Sunday  school,  and  to  the  church  and  the 
world,  and  with  a  prayer  that  its  mission  may  be  fraught  with 
much  good  to  humanity,  bid  it  godspeed. 

June,  1908.  The  Publishers. 


V)W\);}:  i  !    \  ^>tMU)l1/U^  :9)iT 


OUTLINES  OF  NORMAL  LESSONS. 

BOOK  OF  MORMON. 
PART  I. 

Six  Lessons  on  the  Book  and  Its  Books. 

Lesson  1.  The  Book  of  Mormon,  name,  manner  of  writing, 
authors  and  authenticity. 

Lesson  2.  The  divisions  or  groups  of  books  and  numbers 
in  groups. 

Lesson  3.     The  sets  of  plates. 

Lesson  4.     The  Urim  and  Thummim,  and  sacred  things. 

Lesson  5.     The  translation  of  the  Book. 

Lesson  6.     Review  of  Part  I.  ,  • 

I 

PART  II. 

Six  Lessons  on  Book  of  Mormon  History. 

Lesson  7.  The  five  periods,  the  first  period — the  Jaredite 
period. 

Lesson  8.     The  second  period,  the  period  of  migration. 

Lesson  9.     The  third  period,  the  period  of  Nephite  unity. 

Lesson  10.  The  fourth  period,  the  period  of  the  reign  of 
the  judges. 

Lesson  11.  The  fifth  period,  the  period  of  Nephite  Chris- 
tianity. 

Lesson  12.  Review  of  Part  II. 

PART  III. 
Five  Lessons  in  Book  of  Mormon  Geography. 
Lesson  13.  The  lands  of  the  Book  of  Mormon. 
Lesson  14.  The  Land  Northward. 
Lesson  15.  The  Land  of  Nephi. 
Lesson  16.  The  Land  of  Zarahemla. 
Lesson  17.  Review  of  Part  III. 


8  RELIGIO-SUNDAY  SCHOOL 

46-49).  The  language  in  which  the  record  was  made,  was  in 
all  probability  a  dialect  of  Hebrew,  as  the  people  were  of 
Israelitish  origin  (authorized  edition,  1  Nephi  1:  1,  2;  1  Nephi 
6:1-3;  Omni  1:25-35;  Alma  8:1,  2;  Helaman  2:125-136; 
small  edition,  1  Nephi  1 :  1,  2 ;  6 :  1 ;  Omni  1:6-8;  Alma  8:1; 
Helaman  2 :  27.  The  characters  used  in  the  writing  were  re- 
formed Egyptian  characters,  having  the  Egyptian  as  a  basis, 
with  modified  Hebrew,  and  original  additions  and  changes 
.(a.  e.,  1  Nephi  1:  1,  2;  Mormon  4:  98,  99;  Mosiah  1:6;  s.  e., 
1  Nephi  1:1,  2;  Mormon  4:8;  Mosiah  1:  1.) 

4.  The  Book  of  Mormon,  like  the  Bible,  is  a  Book  of  Books, 
being  made  up  of  several  smaller  books.  It  contains  fifteen 
separate  books,  and  we  can  trace  in  it  the  writings  of  twenty- 
four  authors,  including  the  Record  of  Zeniff,  the  supposed 
brother  of  Amaleki,  son  of  Abinadom.  It  was  ten  centuries  in 
writing,  from  the  time  Ether  made  his  record  of  the  Jaredite 
Nation,  about  600  B.  C,,  to  the  time  Moroni  sealed  up  the 
records,  421  A.  D. 

The  above  may  be  illustrated  as  follows:  Write  the  title, 
The  Book  of  Mormon.  Ask,  How  many  letters  in  this  title? 
Answer,  THE  (3)  BOOK  (4)  OF  (2)  MORMON  (6). 

The         Book        of        Mormon 

3  plus  4  plus  2  plus  6  equals  15,  the  number  of  books  in  the 
Book. 

Ask,  How  many  letters  in  the  name  Book  Mormon? 
Answer,  BOOK   (4)   MORMON   (6). 

Book  Mormpn. 

4  times  6  equals  24,  the  number  of  authors. 

Again : 

Book  Mormjon. 

4  plus  6  equals  10,  the  number  of  centuries. 

5.  That  the  Book  of  Mormon  is  what  it  claims  for  itself, 
i.  e.,  a  record  of  the  ancient  inhabitants  of  America,  is 
proven:  First,  by  the  internal  evidences  of  the  Book.  Second, 
by  the  prophecies  of  the  Jewish  Scriptures. '  Third,  by  archae- 
ology.   Fourth,  by  the  testimony  of  those  engaged  in  bringing 


NORMAL  LESSONS  9 

it  forth  into  the  English  language.     Fifth,  by  the  Witness  of 
the  Spirit. 

BLACKBOARD  OUTLINE. 


1st  B. 

of  M. 

Rec.  G.  Dea. 

Anc.  Amer. 

26  Cen. 

2d    B. 

of  M 

Pro.  Mormon 

Dir.  of  Ld. 

Rec.  Tes.  Wd. 

3d    B. 

of  M 

On  Plates 

Lg.   Heb. 

Ch.   Ref.   E. 

4th  B. 

of  M. 

15  Bks. 

24.Auth. 

10  Cen. 

5th  B. 

of  M. 

Int.  Ev. 

Pro.  Bib. 

Arch.  Tes.  Wit.  Sp. 

QUESTIONS. 

What  is  the  Book  of  Mormon?  In  what  way  are  the 
matters  in  the  Book  treated?  How  many  centuries  does  this 
history  cover?  From  what  source  does  the  Book  derive  its 
name?  How  came  there  to  be  such  a  book?  By  what  names 
is  the  Book  spoken  of  in  itself?  Upon  what  material  was  the 
record  written?  In  what  language  was  it  written?  What 
characters  were  used  to  engrave  the  record?  How  many 
books  in  the  Book  of  Mormon?  How  many  authors  wrote 
the  Book?    How  many  centuries  were  employed  in  its  writing? 

In  what  way  is  the  Book  authenticated? 


Lesson  2. 
the  divisions  or  groups  of  books  and  number  in  each 

GROUP. 

1.  The  books  of  the  Book  of  Mormon  are  divided  into 
five  divisions  or  groups ;  but  as  all  the  books  are  historical  in 
their  nature,  the  division  or  classification  is  made  according 
to  the  period  to  which  the  history  narrated  in  them  belongs. 
The  five  periods  are:  The  Jaredite  period,  the  period  of  mi- 
gration, the  period  of  Nep^ite  unity,  the  period  of  the  reign 
of  the  judges,  and  the  period  of  Nephite  Christianity. 


10  RELIGIO-SUNDAY  SCHOOL 

2.  The  Jaredite  period  begins  with  the  dispersion,  about 
B.  C.  2200,  and  closes  with  the  Battle  of  Ramah,  about  B.  C. 
600.  The  Book  belonging  to  this  period  is  the  book  of  Ether, 
an  abridgment  made  by  Moroni,  about  A.  D.  400,  from  the 
record  of  the  Jaredites,  written  by  the  Prophet  Ether  about 
B.  C.  600. 

3.  The  period  of  migration  begins  with  the  warning  of  Lehi, 
B.  C.  600,  and  closes  with  the  union  of  the  Nephites  vnth  the 
people  of  Zarahemla,  about  B.  C.  200.  The  books  belonging 
to  this  period  are  six,  viz,  First  and  Second  Nephi,  Jacob, 
Enos,  Jarom  and  Omni.  Each  book  bears  the  name  of  its 
author,  except  Omni,  which  was  written  by  Omni,  Amaron, 
Abinadom  and  Amaleki. 

4.  The  period  of  Nephite  unity  begins  with  the  union  of 
the  Nephites  and  people  of  Zarahemla,  about  B.  C.  200,  aiid 
closes  with  the  seating  of  Alma,  the  first  chief  judge,  B.  C. 
91.  The  book  belonging  to  this  period  is  Mosiah  written  by 
King  Mosiah,  son  of  King  Benjamin.  (Chapters  6  to  10  of 
this  book  are  the  record  of  Zeniff,  the  supposed  brother  of 
Amaleki,  son  of  Abinadom.) 

5.  The  period  of  the  reign  of  the  judges  begins  with  the 
seating  of  Alma,  first  chief  judge,  B.  C.  91,  and  closes  with  the 
birth  of  Jesus  the  Christ.  The  books  belonging  to  this 
period  are  two — Alm.a  and  Helaman,  the  first  written  by 
Alma  the  younger  and  his  sons  Helaman  and  Shiblon,  the 
second  written  by  Helamxmi  the  younger  and  his  son  Nephi. 

6.  The  period  of  Nephite  Christianity  begins  with  the 
birth  of  Jesus  the  Christ  and  closes  with  the  hiding  of  the 
records  by  Moroni,  A.  D.  421.  The  books  belonging  to  this 
period  are  five:  Nephi,  Nephi  the  son.  Mormon,  Words  of 
Mormon,  and  Moroni.  They  were  written  as  follows:  Nephi 
by  Nephi  the  grandson  of  Helaman  the  younger;  Nephi  the 
son,  by  Nephi  the  son  of  Nephi,  the  disciple  of  Christ,  his 
son  Amos  and  grandsons,  Amos  and  Amarom;  Mormon  by 
Mormon,  son  of  Mormon,  as  also  the  Words  of  Mormon;  and 
Moroni,  by  Moroni,  the  son  of  Mormon.  Moroni  also  wrote 
a  portion  of  the  Book  of  Mormon. 


NORMAL  LESSONS 

BLACKBOARD    OUTLINE. 


11 


177 


QUESTIONS. 

How  many  divisions  or  groups  of-  books  in  the  Book  of 
Mormon?  What  is  the  method  of  classification?  Name  the 
periods  of  history  by  which  the  books  are  grouped.  How 
many  books  in  the  first  period?  Name  them.  Name  the 
books  in  the  second  period.  How  many  authors?  Who  wrote 
the  book  recording  the  history  of  the  third  period?  What 
other  record  does  it  contain?  Name  the  books  of  the  fourth 
period.  Who  are  the  authors?  What  books  belong  to  the 
fifth  period?     Who  wrote  them? 


Lesson  3. 
the  sets  of  plates. 


The  records  of  the  ancient  inhabitants  of  this  continent 
were  largely  engraven  on  metallic  plates.  Of  these",  six  sets 
come  prominently  before  us,  viz,  the  brass  plates,  the  larger 


12  RELIGIO-SUNDAY  SCHOOL 

plates  of  Nephi,  the  smaller  plates  of  Nephi,  the  record  of 
Zeniff,  the  twenty-four  gold  plates,  and  the  plates  of  Mor- 
mon's abridgment.  There  were  many  other  records  and  books 
written  principally  by  the  Nephites,  but  we  notice  at  length 
only  these  six  principal  sets  of  plates.  (A.  e.,  Helaman  2:  12- 
14;  s.  e.,  Helaman  2:  4.) 

1.  The  brass  plates  were,  at  the  time  of  Lehi's  departure 
from  Jerusalem,  in  the  possession  of  Laban.  They  were  ob- 
tained by  the  direction  of  the  Lord  and  brought  with  them 
to  America.  After  the  division  of  the  colony  they  were  re- 
tained by  the  Nephites,  and  handed  down  from  generation  to 
generation  with  the  sacred  records,  until  Mormon  deposited 
them,  with  other  sacred  records  and  things  in  the  Hill  Cu- 
morah,  just  prior  to  the  Battle  of  Cumorah,  A.  D.  384. 

This  record  contained  the  five  books  of  Moses,  the  recprd 
of  the  Jews  from  the  beginning  down  to  the  reign  of  Zede- 
kiah,  B.  C.  600.  They  also  contained  the  prophecies  of  Jo- 
seph while  in  Egypt,  Isaiah,  Jeremiah,  Zenock  and  Zenos. 
They  contained  the  genealogy  of  the  family  of  Lehi,  of  which 
Laban  was  a  relative.  (A.  e.,  1  Nephi  1:60-63;  118-126, 
159,  164-166;  3:156-164;  6:1-8;  2  Nephi  3:1-6;  2  Nephi 
4:14;  Omni  1;  Mosiah  1:1-18;  12:12-23;  Alma  17:32; 
Nephi  1:2;  Mormon  3:8;  s.  e.,  1  Nephi  1:20,  35,  36,  46, 
47;  3:39;  6:1,  2;  2  Nephi  3:1;  4:2;  Omni  1;  Mosiah 
1:1-3;  12:  3-13;  Alma  17:  5;  Nephi  1:  1;  Mormon  3:  2.) 

2.  The  larger  plates  of  Nephi  were  made  by  Nephi  shortly 
after  they  left  Jerusalem,  and  were  handed  down  from  one 
ruler  or  Nephi  to  another,  down  to  the  days  of  Mosiah  II, 
who  delivered  them*  to  Alma,  and  from  him  they  were  handed 
down  the  prophetic  line,  and  were  finally  deposited  in  the 
Hill  Cumorah  about  A.  D.  384. 

They  contained  the  civil  history  of  the  nation,  from  the 
time  they  left  Jerusalem  until  the  Battle  of  Cumorah.  Upon 
them  Nephi  inscribed  the  history  kept  at  first  by  his  father 
Lehi.  After  the  smaller  plates  were  full,  about  B.  C.  160,  in 
addition  to  the  civil  history,  the  ecclesiastical  history  of  the 
nation  was  also  kept  on  these  plates.  It  was  from  these 
plates   that   Mormon   made   his   abridged   history.    (A.    e.,    1 


NORMAL  LESSONS  13 

Nephi  1:17;  2:1,  93-98;  5:218-222;  2  Nephi  3:27;  4:45, 
50 ;  Jacob  1:3;  2 :  68 ;  Jarom  1:31;  Omni  1:16;.  Words  of 
Mormon  1:  4-15;  Mosiah  1:  23;  13j  1,  2;  Alma  17:  31;  Nephi 
the  Son  1:  22;  Mormon  1:  5,  44,  45;  3:  8;  s.  e.,  1  Nephi  1:  7; 
2:  1,  27,  28;  5:  46;  2  Nephi  3:  5;  4:  5,  6;  Jacob  1:  1;  2:  11; 
Jarom  1:6;  Omni  1:5;  Words  of  Mormon  1:4;  Mosiah  1:3; 
13 :  1 ;  Alma  17:5;  Nephi  the  Son  1 :  6 ;  Mormon  1 :  1,  5 ;  3 :  2.) 

3.  The  smaller  plates  of  Nephi  were  made  at  the  command 
of  God  by  "Nephi,  thirty  years  after  they  left  Jerusalem,  and 
were  handed  down  from  one  generation  to  another  through 
the  line  of  prophets,  being  last  in  the  hands  of  Amaleki,  who 
filled  them  and  delivered  them  into  the  possession  of  King 
Benjamin,  about  B.  C.  160.  They  were  preserved  among  the 
sacred  records  of  the  people;  and  became  a  part  of  the  record 
deposited  by  Moroni  in  New  York ;  and  were  translated  in 
the  Book  of  Mormon, 

They  contained  the  sacred  history  of  the  nation  from  the 
time  they  left  Jerusalem  until  the  days  of  King  Benjamin. 
(A.  e.,  1  Nephi  1:  17;  2:1,  93-98;  3:1;  5:  218-223;  2  Nephi 
3:27;  4:45,  50;  13:1;  Jacob  1:3;  2:68;  5:45,  46;  Jarom 
1:  1,  2,  30,  31;  Omni  1:  43,  53;  Words  of  Mormon  1:  4-15;  s.  e., 
1  Nephi  1:  7;  2:  1,  27,  28;  3:  1;  5:  46,  47;  2  Nephi  3:  5;  4:  5, 
6;  13:1;  Jacob  1:1;  2:11;  5:9;  Jarom  1:1,  6;  Omni  1; 
Words  of  Mormon  1:  2-4.) 

4.  The  record  of  Zeniff  was  written  on  plates,  but  as  to 
who  made  them  we  are  not  informed.  The  record  was  begun 
by  Zeniff,  the  supposed  brother  of  Amaleki,  son  of  Abinadom, 
but  by  whom  it  was  afterwards  kept  we  are  not  told.  The 
plates  were  in  the  possession  of  King  Limhi,  who,  about  B.  C. 
121,  deposited  them  with  the  sacred  record  in  the  possession 
of  Mosiah  II. 

The  record  contains  the  history  of  a  part  of  the  Nephites, 
who,  in  the  days  of  Mosiah  7,  left  the  land  of  Zarahemla  to 
reinhabit  the  land  of  Nephi.  It  records  the  reign  of  Zeniff, 
his  son  Noah,  and  his  son  Limhi,  the  prophecy  of  Abinadi,  the 
conversion  of  the  first  Alma,  the  establishment  of  the  church, 
and  the  deliverance  of  the  people  from  the  bondage  of  the 
Lamanites.     (A.  e.,  Omni  1:  48-51;  Mosiah  5:  1-12,  57;  6:1; 


14  RELIGIO-SUNDAY  SCHOOL 

7:  1;  10:  17;  s.  e.,  Omni  1:  14,  15;  Mosiah  5:  1,  2,  9;  6:  1; 
7:  1;  10:  3.) 

5.  The  twenty-four  gold  plates  of  Ether  were  made  by  the 
Prophet  Ether,  a  descendant  of  Jared,  who  led  the  first  colony 
to  America.  Ether  made  the  record  about  the  time  of  the 
battle  of  Ramah,  which  was  fought  about  B.  C.  600,  and 
deposited  it  in  the  place  where  it  was  discovered  by  the  search- 
ing party  of  King  Limhi,  B.  C.  121  in  the  land  Desolation. 
They  were  deposited  with  the  sacred  records  in  the  possession 
of  Mosiah  II,  and  preserved  with  them.  After  the  death  of 
Mormon,  A.  D.  384,  Moroni  made  a  short  history  of  the  peo- 
ple of  Jared  from  them,  and  inscribed  it  upon  the  abridged 
plates,  as  the  Book  of  Ether. 

They  contained  the  history  of  the  Jaredite  nation,  from  the 
time  they  left  the  tower,  at  the  confusion  of  language,  about 
2200  B.  C,  until  the  battle  of  Ramah,  about  600  B.  C;  also  a 
history  of  the  human  family  from  the  creation  down  to  the 
time  of  the  building  of  the  tower.  (A.  e.,  Omni  1:  35;  Mosiah 
5:  64;  9:  166-169;  10:  17;  12:  16-22;  17:  52;  Helaman  2:  150; 
Ether  1:2,  82;  2:1;  6:14,  15,  108;  s.  e.,  Omni  1:9,  10; 
Mosiah  5:9;  9:26;  10:3;  12:3,  4;  Alma  17:9;  Helaman 
2:  30;  Ether  1:  1,  9;  2:  1;  6:  2,  9.) 

The  plates  of  Mormon's  abridgment  were  made  at  the  com- 
mand of  God,  by  Mormon,  about  A.  D.  384.  They  were  made 
of  gold  and  upon  them  Mormon  inscribed  the  abridged  history 
of  the  Nephite  nation,  taking  the  record  from  the  larger 
plates  of  Nephi.  The  plates  were  about  seven  by  eight 
inches  in  size,  and  a  little  thinner  than  common  tin.  The 
whole  volume  was  about  six  inches  in  thickness,  and  was  held 
together  like  a  book,  by  three  rings  running  through  the  edge 
of  the  plates.  Mormon  inscribed  the  record  upon  them  in  the 
characters  called  reformed  Egyptian.  The  characters  were 
very  small  and  skillfully  executed  upon  both  sides  of  the 
plates.  About  the  time  of  the  battle  of  Cumorah,  Mormon 
delivered  the  plates  into  the  hands  of  Moroni  his  son,  who 
finished  the  record  and  buried  it  in  a  hill,  called  by  us  Cu- 
morah, in  western  New  York  State,  A.  D.  421. 


NORMAL  LESSONS  15 

The  abridged  record  contained  the  history  abridged  from 
the  larger  plates  of  Nephi,  from  the  time  of  the  departure 
from  Jerusalem  until  the  battle  of  Cumorah.  It  also  con- 
tained a  duplicate  history  from  the  time  of  the  departure  till 
the  days  of  King  Benjamin,  about  B.  C.  160,  in  the  smaller 
plates  of  Nephi  which  Mormon  inserted  at  the  place  where 
he  recorded  the  reign  of  King  Benjamin.  This  he  did  with- 
out abridging.  After  the  death  of  Mormon,  Moroni  records  a 
few  things  touching  the  downfall  of  the  Nephite  nation,  then 
makes  upon  the  plates  an  abridged  history  of  the  Jaredite 
nation,  and  wrote  a  few  of  the  teachings  of  Christ  and  some 
of  his  father's  (Mormon's)  writings.  He  then  inscribed  upon 
the  plates,  in  the  remaining  space,  the  mysteries  shown  to  the 
brother  of  Jared  in  the  mount.  Where  he  obtained  access  to 
these  we  are  not  informed.  These  last  he  sealed,  not  to  be 
opened  until  such  time  as  God  should  give  direction.  (A.  e., 
1  Nephi  1:  17,  293-299;  5:  218-226;  2  Nephi  3:  27;  Words  of 
Mormon  1:  4-15;  Ether  1:  1,  82-100;  2:1;  5:  25,  26;  Helaman 
1:51,  52;  Nephi  2:92-96,  100-102;  12:1-6;  Mormon  1:1-6, 
45;  3:  8;  4:  1,  5;  Moroni  1:  1;  2:  1;  7:  1;  8:  1;  10:  1;  s.  e., 
1  Nephi  1:  7;  2:  27;  5:  46;  2  Nephi  3:  5;  Words  of  Mormon 
1:  1;  Helaman  1:  10;  Nephi  2:  11;  12:  1;  Mormon  1:  1,  5; 
3:  2;  4:  1;  Moroni  1:  1;  2:  1;  7:  1;  8:  1;  10:  1;  Ether  1:  1, 
9-11 ;  2:1;  5:2.  Doctrine  and  Covenants  3 :  8-10 ;  Church 
History,  volume  1,  chapters  2  to  6;  Letters  of  Oliver  Cowdery ; 
Visions  of  Joseph  the  Seer.) 

BLACKBOARD    OUTLINE. 


1st  B.  PI. 

Lab.  5  B.  M.  Proph.  I.  J.  Z.  Z.  Gene.  Lab. 

2d  L.  PI.  N. 

Nep.  Civ.  Hist.  Nep.  600  B.  C— 421  A.  D. 

3d  S.  PI.  N. 

Nep.  Sacr.  Hist.  Nep.  600  B.  C— 161  B.  C. 

4th  R.  Zen. 

Hist.  Col.  Ret.  to  L.  Nep. 

5th  24  G.  PI. 

Eth.  Hist.  Jaredites— 2200  B.  C— 600  B.  C. 

6th  PI.  M.  Abr 

Mor.  Abr.  Hist.  Nep.  Lam.  600  B.  C— 421  A.  D. 

16  RELIGIO-SUNDAY  SCHOOL 

QUESTIONS. 

Upon  what  were  the  records  of  the  ancient  Americans 
written?  How  many  sets  of  plates  are  mentioned?  Who 
kept  the  brass  plates?  What  was  written  on  the  brass 
plates?  What  became  of  them?  When  were  the  larger  plates 
of  Nephi  made?  Why  called  "plates  of  Nephi"?  What  his- 
tory was  recorded  upon  them?  Who  kept  them?  What  great 
purpose  did  they  serve?  Why  did  Nephi  make  the  smaller 
plates  of  Nephi?  What  was  recorded  upon  them?  Who  was 
the  last  writer?  When  were  they  filled?  Who  was  Zeniff? 
What  record  bears  his  name?  Who  brought  the  record  to 
Mosiah?  Who  wrote  the  twenty-four  gold  plates?  When 
were  they  written  and  discovered?  What  record  was  en- 
graved upon  them?  Who  made  the  plates  upon  which  the 
abridged  history  was  written?  Who  wrote  the  abridgments? 
From  what  record  was  the  abridgment  made?  What  was 
the  size  of  the  plates?  Of  what  material  were  they  made? 
What  characters  were  used  in  the  writing?  To  whom  did 
Mormon  deliver  these  plates?  What  did  he  write  upon  them? 
Where  and  when  did  he  hide  them  up? 


Lesson  4. 
the  urim  and  thummim  and  sacred  things. 

There  were  in  the  possession  of  the  prophets  and  kings  of 
the  Nephite  nation,  certain  sacred  things  which  were  pre- 
served and  handed  down  from  generation  to  generation,  with 
the  sacred  records.  Among  them  we  notice  the  Urim  and 
Thummim,  the  Sword  of  Laban,  the  ball  or  directors,  and  a 

BREASTPLATE. 

1.  The  Urim  and  Thummim  were  called  "interpreters,"  by 
the  Nephites.  It  is  said  that  the  words,  in  the  Hebrew,  mean 
"light  and  perfection."  They  are  believed  by  some  to  have 
been  in  the  possession  of  Abraham  about  B.  C.  1921.  They 
became  a  part  of  the  sacred  vestments  of  the  high  priest  in 


NORMAL  LESSONS  17 

the  time  of  Moses,  about  B.  C.  1491.  They  were  used  in 
obtaining  revelation  from  God,  and  those  who  had  and  used 
them  were  called  seers.  The  Prophet  Samuel  was  a  seer,  and 
had  the  Urim  and  Thummim.  From  him  King  Saul  sought 
light,  about  B.  C.  1056.  Iddo  was  a  seer  and  kept  the  genealo- 
gies about  B.  C.  971.  Amos  the  prophet  was  mentioned  as  a 
seer  as  late  as  B.  C.  787.  This  is  the  last  mention  of  seers 
among  the  Israelites,  after  the  captivity  the  lineage  of  cer- 
tain claimants  to  the  priest's  office  could  not  be  determined, 
because  no  one  among  them  had  the  Urim  and  Thummim. 
(Exodus  28:30;  Leviticus  8:8;  Numbers  27:21;  1  Samuel 
9:  18,  19;  28:  6;  2  Chronicles  12:  15;  Ezra  2:  63;  Nehemiah 
7:  65;  Amos  7:  12.  A.  e.,  Mosiah  5:  72-81;  s.  e.,  Mosiah  5:  19.) 

a.  Whether  there  were  two  sets  or  not  we  can  not  say.  The 
one  of  which  we  are  studying,  in  connection  with  the  Book  of 
Mormon,  was  given  to  the  Brother  of  Jared  in  the  "mount," 
on  the  Eastern  Hemisphere,  about  B.  C.  2200,  for  the  purpose 
of  translating  languages  and  revealing  to  the  children  of  men 
the  secrets  of  the  Lord.  No  further  mention  is  made  of  them 
till  B.  C.  124,  when  King  Mosiah  had  them.  We  are  not  told 
where  he  obtained  them,  but  he  used  them  to  translate  an 
unknown  language  and  gave  them  to  Alma  the  younger. 
From  Alma  they  were  handed  down  from  generation  to  gene- 
ration, with  the  sacred  records  and  things,  and  were  de- 
posited with  the  abridged  record  and  a  breastplate,  by  Moroni 
A.  D.  421,  in  the  stone  box,  in  the  manner  in  which  they  were 
discovered  by  Joseph  Smit^,  jr.,  A.  D.  1827.  (Doctrine  and 
Covenants  15:  1.) 

b.  They  consisted  of  two  transparent  stones,  set  in  the  rims 
of  a  silver  bow,  somewhat  like  spectacles.  The  manner  of 
their  use  by  the  seers  was  on  this  wise:  Prayer  was  offered 
unto  God  for  light  upon  a  matter,  and  the  seer  looked  in  the 
stone,  and  before  him  appeared  the  answer.  Languages  were 
translated  by  looking  into  the  stone,  and  in  connection  with 
the  inscription  would  appear,  before  the  seer,  the  matter,  in 
the  language  which  he  understood.  (A.  e.,  Mosiah  5:  ^4-81; 
12,:  18-21;  13:  1,  2;  Alma  17:  55,  56;  Mormon  4:  100;  Ether 
1:87-89,  93,   99;   s.   e.,   Mosiah   5:9-11;    12:3;    13:1;   Alma 


18  RELIGIO-SUNDAY  SCHOOL 

17:  9;  Mormon  4:  8;  Ether  1:  10,  11.  Doctrine  and  Covenants 
3:  1;  15:  1;  Church  History,  volume  1,  chapters  2  to  6;  Oliver 
Cowdery's  Letters;  and  Lucy  Smith's  History.) 

2.  The  Sword  of  Laban  was  a  very  precious  implement  of 
war.  The  blade  was  of  steel,  the  hilt  of  gold,  both  skillfully 
made.  The  sword  was  taken  from  Laban  while  he  lay  in  a 
drunken  stupor  at  his  own  door  in  Jerusalem,  by  Nephi,  who, 
by  constraint,  slew  its  owner,  and  obtained  the  plates  of 
brass.  It  was  carried  by  Nephi  to  America,  and  was  used  by 
him  as  a  pattern  for  other  swords  to  defend  the  Nephites 
from  the  Lamanites.  It  evidently  descended  through  the  line 
of  Nephis  or  kings,  as  King  Benjamin  had  it  and  used  it  in  de- 
fense, in  his  time,  and  gave  it  to  his  son,  Mosiah,  B.  C.  124.  It 
was  preserved  thereafter  with  the  sacred  things,  and  deposited 
with  them  by  Mormon,  and  was  shown  to  Joseph  Smith  and 
the  three  witnesses  by  the  angel  of  the  Lord.  (A.  e.,  1  Nephi 
1:108-110,  120-124;  2  Nephi  4:19;  Jacob  1:9;  Words  of 
Mormon  1:  20;  Mosiah  1:  24;  s.  e.,  1  Nephi  1:  32-36;  2  Ne- 
phi 4:3;  Jacob  1:2;  Words  of  Mormon  1:5;  Mosiah  1:3; 
Doctrine  and  Covenants  15:  1;  Whitmer  Interviews.) 

3.  The  Ball  or  Directors,  called  liahona  or  compass,  was 
a  round  ball  of  curious  workmanship,  made  of  brass,  with  two 
spindles  or  pointers,  which  worked  according  to  the  faith  of 
the  operator,  directing  the  travel,  in  the  most  direct  path. 
Revelations  were  received  through  it,  also,  appearing  in  the 
form  of  writing  upon  the  ball,  from  time  to  time.  It  was 
given  to  Lehi  in  the  wilderness,  along  the  Red  Sea,  in  Arabia, 
while  on  the  journey  toward  the  promised  land.  It  was  car- 
ried with  them  in  all  their  migrations,  and  was  deposited  with 
the  sacred  things,  and  viewed  by  Joseph  Smith  and  the  three 
witnesses,  in  the  same  way  as  the  Sword  of  Laban.     (A.  e., 

1  Nephi  5:  10-12,  20,  31-36;  190,  209;  2  Nephi  4:  17;  Mosiah 
1:  24;  Alma  17:  71-78;  s.  e.,  1  Nephi  5:4,  7,  11-13,  38,  42; 

2  Nephi  4:2;  Mosiah  1:3;  Alma  17:12,  13;  Doctrine  and 
Covenants  15:  1;  Whitmer  Interviews.) 

4.  The  Breastplate.  With  the  plates  and  the  Urim  and 
Thummim,  Joseph  Smith  found  a  breastplate.     It  is  described 


NORMAL  LESSONS  19 

as  being  large  enough  to  cover  the  vital  parts  of  a  man  of 
extra  large  size,  having  four  straps  of  the  same  material,  by 
which  it  was  fastened  to  the  wearer;  two  to  fasten  over  the 
shoulder,  and  two  about  the  hips.  The  whole  breastplate  was 
shaped  so  as  to  conveniently  fit  the  wearer.  Where  this  was 
obtained,  we  are  not  told.  We  are  told,  however,  that  when 
the  forty-three  men  of  Limhi  found  the  twenty-four  gold 
plates,  they  also  found  breastplates  of  brass  and  copper,  which 
they  brought  with  them  to  King  Mosiah,  B.  C.  121.  It  might 
be  one  of  these,  or  it  might  be  another.  (A.  e.,  Mosiah  5:  65; 
s.  e.,  Mosiah  5:9;  Church  History,  volume  1,  chapters  2  to  6; 
Lucy  Smith's  History. 

BLACKBOARD    OUTLINE. 


1st  U 

.  T 

"Int."  Seer.  Rev.  Sec.  Trans. 

Lang. 

2d  S. 

L. 

St.  Blade, 

G.  hilt,  sk.  ma.  Sac. 

Th. 

3d  B. 

D. 

"Liahona" 

Dir.  Trav.  Rev. 

4th  B 

T. 

with  U.  T 

.  Sac.  things. 

QUESTIONS. 

What  sacred  things  were  kept  by  the  prophets  and  kings 
of  the  Nephites?  What  was  the  Urim  and  Thummim  called? 
Give  the  history  of  the  Urim  and  Thummim?  What  is  said 
of  there  being  two  sets?  Describe  them.  How  were  they 
used?  What  is  a  prophet  called  who  has  the  Urim  and 
Thummim?  Where  did  Joseph  Smith  get  them?  What  kind 
of  sword  was  the  sword  of  Laban?  Where  did  Nephi  get  it? 
To  what  use  was  it  put?  What  became  of  it?  What  was 
the  ball  or  directors  called  by  the  Nephites?  Who  gave  them 
to  Lehi?  What  purpose  did  they  serve  in  their  travel?  How 
did  they  work?  What  other  purpose  did  they  serve  than  as 
a  compass?  What  became  of  them?  What  did  Joseph  Smith 
f  nd  in  the  stone  box,  besides  the  plates  and  Urim  and  Thum- 
mim? Describe  the  breastplate?  What  is  known  of  its  his- 
tory? 


20  RELIGIO-SUNDAY  SCHOOL 

Lesson  5. 
the  translation  of  the  book. 

1.  A  Word  Concerning  Joseph  Smith,  Jr.,  the  translator 
of  the  Book  of  Mormon,  He  was  horn  December  23,  1805,  at 
Sharon,  Windsor  County,  Vermont,  the  scion  of  an  old  New 
England  family  of  Puritan  stock.  His  education  was  limited, 
but  he  early  displayed  strong  religious  feeling.  He  was 
much  exercised  over  his  spiritual  condition  in  the  spring  of 
1820,  and  was,  in  answer  to  his  earnest  supplications,  visited 
by.  a  heavenly  messenger,  which  determined  his  future  reli- 
gious experience.  He '  subsequently  translated  the  Book  of 
Mormon,  established  the  Church  of  Jesus  Christ,  gathered 
many  thousands  of  Saints  together,  and  died  a  martyr  to  the 
cause  he  established,  being  assassinated  at  Carthage,  Illinois, 
June  27,  18U. 

2.  On  the  night  of  September  21,  1823,  Joseph  Smith  was 
visited  by  the  Angel  Moroni,  who  informed  him  of  the  where- 
abouts of  the  metallic  plates,  upon  which  was  engraven  the 
sacred  history  of  the  Jaredite,  Nephite,  and  Lamanite  nations. 
These,  he  was  informed,  weie  buried  in  a  prominent  hill,  near 
Manchester,  New  York,  where  they  had  been  deposited  in 
A.  D.  421.  He  repaired  to  the  hill  the  following  day,  and 
obtained  a  view  of  the  plates,  the  breastplate,  and  the  Urim 
and  Thummim.  They,  however,  were  not  delivered  into  his 
possession  until  September  22,  1827. 

3.  As  soon  as  Mr.  Smith  obtained  the  plates,  evilly  design- 
ing men  set  up  such  a  persecution  that  he  was  compelled  to 
remove,  during  the  month  of  December,  to  Harmony,  Susque- 
hanna County,  Pennsylvania.  Shortly  afterwards  he  tran- 
scribed some  of  the  characters  from  the  plates,  and  in  the 
month  of  February,  1828,  sent  them  by  the  hand  of  Martin 
Harris,  to  Prof.  Charles  Anthon  and  Doctor  Mitchill,  of  New 
York  City.  Professor  Anthon  declared  the  characters  genuine, 
but  said  he  could  "not  translate  a  sealed  book.*' 

4.  Early  in  April,  Martin  Harris  returned  to  Harmony, 
Pennsylvania,  the  home  of  Mr.  Smith,  and  began  to  write  for 
him,  as  the  latter  translated  from  the  plates,  the  history  writ- 


NORMAL  LESSONS  21 

ten  in  the  language  of  the  Nephites,  Mr.  Harris  writing  as 
the  seer  dictated;  the  translation,  we  are  told,  being  made  by 
the  aid  of  the  U rim  and  Thummim. 

5.  Mr.  Harris  continued  to  write  until  early  in  June,  when 
he  had  written  one  hundred  and  sixteen  pages  of  foolscap, 
about  as  much  matter  as  is  contained  in  the  First  Book  of 
Nephi,  and  ten  chapters  of  the  Second  Book  of  Nephi.  Hav- 
ing come  to  the  close  of  the  first  abridgment,  from  the  larger 
plates  of  Nephi  (to  the  reign  of  King  Benjamin),  they  left 
off  translating  for  a  season,  and  after  much  importuning,  Mr. 
Harris  was  permitted  to  carry  the  manuscript  home  with  him 
to  Manchester,  New  York.  It  was  lost,  and  he  was  not  able 
to  recover  it. 

6.  The  plates  and  Urim  and  Thummim  were  taken  from  Mr. 
Smith  by  the  angel,  returned  to  him  in  the  month  of  July, 
again  taken,  but  returned  probably  on  September  22,  1828. 
Very  little  was  done  toward  the  translating  of  the  record  for 
a  time,  as  the  translator  had  little  time  to  devote  to  it,  and  his 
wife,  being  the  only  person  he  had  to  write  for  him,  had  little 
time  to  write. 

7.  Early  in  April,  1829,  Mr.  Oliver  Cowdery,  who  had  pre- 
viously heard  of  the  work,  came  to  Harmony  and  offered  his 
services  as  scribe,  and  began  immediately  to  write,  and  con- 
tinued with  but  little  interruption  until  the  work  was  done. 
The  translating  was  done  at  the  home  of  Mr.  Smith,  at  Har- 
mony, Pennsylvania,  until  early  in  the  month  of  June,  when 
they  removed  to  the  home  of  Peter  Whitmer,  sr.,  at  Fayette, 
New  York,  where  the  work  was  finished,  the  latter  part  of 
June  or  early  in  July,  1829. 

8.  When  the  work  of  translating  was  about  finished,  the 
plates  and  sacred  things  were  shown  to  Oliver  Cowdery,  David 
Whitmer,  and  Martin  Harris,  by  the  angel,  and  the  voice  of 
God  bore  record  to  them  of  the  truthfulness  of  the  work,  and 
commanded  them  to  bear  testimony  of  the  divinity  of  it. 
Shortly  afterwards  the  plates  were  shown  to  eight  others, 
who  also  bore  testimony  to  the  divinity  of  the  work.  (See 
the  testimony  of  the  three  and  of  the  eight  witnesses,  ap- 


^2  RELIGIO-SUNDAY  SCHOOL 

pended  to  the  Book  of  Mormon.)  When  the  work  of  trans- 
lation was  finished,  the  plates  and  the  Urim  and  Thum7nim 
were  again  delivered  into  the  hands  of  the  angel  Moroni,  who 
had  delivered  them  .to  Joseph  Smith  at  the  first. 

9.  The  Book  of  Mormon  was  published  early  in  1830,  by 
E.  B.  Grandin,  of  Palmyra,  New  York.  It  has  since  run 
through  several  editions  in  English,  both  in  America  and  Eng- 
land, and  has  been  published  in  many  other  languages.  The 
original  manuscript  in  the  handwriting  of  Oliver  Cowdery, 
Emma  Smith,  Christian  Whitmer,  Martin  Harris,  and  proba- 
bly Alva  Hale,  was  delivered  by  Joseph  Smith  to  Oliver  Cow- 
dery, who,  at  his  death,  in  1850,  gave  it  to  David  Whitmer, 
from  whose  heirs  it  passed  into  the  possession  of  Joseph 
Smith,  of  Independence,  Missouri,  in  whose  possession  .  it 
now  is. 

BLACKBOARD  OUTLINE. 


1st  J.  S.  b.  Dec.  23,  1805.    Tran.  B.  M.  Es.  Ch.  d.  June  27, 

1844. 
2d  An.  Mor.  Vis.  Sept.  21,  1823,  Del.  PI.  Sept.  22,  1827,  Per. 

Rem. 
3d  M.  H.  Char.  Prof.  A.  Dr.  M.  116  pp.  1,  tak.  ret. 
4th  O.  C.  Wr.  Apr.  Ju.  1829.  PI.  U.  T.  Ret. 
5th  0.  C,  D.  W.,  M.  H.  sh.  pl.  8  wit.  1829. 
6th  B.  M.  pr.  E.  B.  G.  1830,  Orig.  Mss.  J.  S.  Ind.  Mo. 


QUESTIONS. 

Who  translated  the  Book  of  Mormon  into  the  English  lan- 
guage? Give  a  brief  sketch  of  his  life?  When  did  he  receive 
the  second  visitation?  Who  informed  him  of  the  metallic 
plates?  Where  were  the  plates  hidden?  When  did  he  see 
the  plates?  When  did  he  obtain  them?  What  immediately 
followed  the  obtaining  of  the  plates?  To  what  place  did  he 
remove?  What  did  he  send  to  Professor  Anthon?  How  did 
he  send  it?     What  did  Professor  Anthon  say  of  the  charac- 


NORMAL  LESSONS  23 

ters?  Who  first  wrote  for  the  translator?  How  much  did  he 
write?  What  became  of  this  portion  of  the  record?  What 
happened  as  a  result  of  it.  Who  became  the  principal  writer 
in  1829?  Where  was  the  translating  done?  When  was  the 
translation  finished?  How  long  were  they  in  translating  the 
book?  What  was  shown  to  the  witnesses?  Who  commanded 
the  three  to  bear  record  of  the  work?  When  did  the  witnesses 
see  the  plates?  Name  the  witnesses?  What  disposition  was 
made  of  the  plates?  When  and  by  whom  was  the  Book  of 
Mormon  first  published?  Give  a  history  of  the  original  manu- 
script. 


Lesson  6. 
review  of  part  i. — the  book  and  its  books. 

1.  What  the  Book  of  Mormon  is;  origin  of  its  name,  manner 
of  writing,  and  how  composed. 

2.  The  number  of  books;  number  of  authors,  and  the  cen- 
turies of  composition. 

3.  The  number  of  divisions  of  the  books  and  the  manner  of 
classifying. 

4.  Number  and  name  of  books  in  each  division,  and  the 
author  of  each. 

5.  The  sets  of  plates  had  among  the  Nephites. 

6.  What  each  set  of  plates  contained. 

7.  The  history  of  the  Urim  and  Thummim. 

8.  Description  of  the  other  sacred  things. 

9.  The  translator  of  the  Book  of  Mormon  and  his  scribes. 

10.  History  of  the  translation;  manner  of  translating;  time 
used;  and  the  disposition  of  the  plates  and  manuscript. 


24  RELIGIO-SUNDAY  SCHOOL 

BLACKBOARD  OUTLINE. 


1. 

Rec.  G.  D.  Mor.  Ev.  Int.  Bib.  Arch.  Test.  Wit. 

2. 

Books— 15  Auth.  24  5  Grou.  Ja.  1,  Mig.  6  Un.  1  Jud.  2 

N.  Ch.  5. 

3. 

Writ.  PI.  PI.  of  Br.  L.  PI.  Ne.  S.  PI.  Ne.  Rec.  Z.  24  G. 

PI.  Mor.  Ab. 

4. 

U.  T.  Swo.  Lab.  Ba.  or  D.  Liahona.  Br.  PI. 

5. 

J.  S.  Jr.  An.  and  M.  M.  H.,  0.  C,  D.  W.  3  Wit.  8  Wit. 

Book  Pub. 

PART  2. 

six   lessons   on   book  of   mormon   history. 

Lesson  7. 

the  five  periods. 

The  Jaredite  Period. 

1.  The  theme  of  Book  of  Mormon  history,  like  that  of  the 
Bible,  is  the  redemption  of  mankind  through  Jesus  Christ. 
The  matter  is  dealt  with  historically,  being  a  narration  of 
God's  dealings  with  his  people  upon  the  American  Continent. 

2.  Book  of  Mormon  history  includes  the  time  from  the 
dispersion  from  Babel  to  the  overthrow  of  the  Nephite  nation; 
covering  about  twenty-six  centuries.  This  is  divided  into  five 
periods : 

1.  The  Jaredite  Period.  2.  The  Period  of  the  Migra- 
tion. 3.  The  Period  of  Nephite  Unity.  4.  The  Period  of 
the  Reign  of  the  Judges.  5.  Period  of  Nephite  Chris- 
tianity. 

3.  The  history  of  the  first  period  relates  to  God's  dealings 
with  Jared,  ^is  brother,  and  twenty-two  of  their  friends,  who 
settled  in  Central  America,  and  with  their  descendants;  hence 
it  is  called  the  Jaredite  period.  It  begins  with  the  dispersion, 
about  2200  B.  C,  when  they  left  the  land  of  Shinar,  and 
closes  with  the  battle  of  Ramah,  about  B.  C.  600,  when  the 
whole  nation  was  destroyed. 

4.  We  subdivide  this  period  into  six  epochs: 

a.  The  separation,  from  the  departure  from  Babel  to  the 
death  of  Jared  and  his  brother.  The  brother  of  Jared  suppli- 
cated the  Lord  that  their  language,  and  the  language  of  their 
friends  be  not  confounded,  but  that  they  be  directed  where  to 
dwell.  The  Lord  heard  their  petition,  and  led  them  out  of  the 
land,  by  way  of  the  north.  After  traveling  through  a  quarter 
not  inhabited,  they  came  to  the  sea,  where,  at  the  direction 
of  the  Lord  they  made  boats  and  crosed  the  sea,  probably  the 


26  RELIGMO-SUNDAY  SCHOOL 

Atlantic  Ocean,  and  landed  in  Central  America.  They  began 
to  till  the  land,  and  soon  grew  strong,  being  a  righteous 
people. 

b.  The  kingdom  established,  from  the  coronation  of  Orihah, 
to  the  rebellion  of  Jared.  Prior  to  the  death  of  Jared  and 
his  brother,  the  people,  who  by  that  time  had  become  quite 
numerous,  demanded  a  king  to  rule  over  them.  They  were 
advised  against  having  kings,  but  persisted  in  their  demands, 
and  Orihah,  son  of  Jared,  was  anointed  king.  He  ruled  right- 
eously and  the  people  prospered  but,  after  him,  rebellion 
showed  the  wisdom  of  the  advice  against  kings. 

c.  Secret  combinations  introduced,  from  the  Rebellion  of 
Jared  to  the  death  of  Riplakish.  During  the  reign  of  Omer, 
in  the  fifth  generation,  his  son  Jared  rebelled  against  hijn, 
but  was  subdued;  however,  by  the  assistance  of  his  daughter 
and  Akish,  a  secret  combination,  bound  together  by  an  oath 
to  do  what  they  were  asked,  was  organized,  after  the  order 
of  Cain,  which  restored  Jared  to  power,  and  anointed  him  king, 
Akish  slew  him  and  reigned  in  his  stead;  civil  war  broke  out, 
and  the  nation  was  very  nearly  destroyed.  The  secret  order 
was  revived  again  later,  and  provided  the  overthrow  of  the 
reigning  house,  and  the  death  of  Riplakish. 

d.  The  golden  age  of  the  nation,  from  the  accession  of 
Morianton  to  the  dethronement  of  Hearthom.  After  several 
years  of  confusion,  Morianton,  a  descendant  of  Riplakish, 
gained  the  kingdom,  and  the  people  began  to  prosper,  right- 
eous men  reigned  and  the  nation  grew.  But  the  great  era 
of  prosperity  was  realized  in  the  reign  of  Lib.  During,  his 
good  reign  the  people  developed  the  country's  resources,  cul- 
tivated the  land,  manufactured  articles  of  commerce,  etc.,  and 
mined  the  ores.    Peace  and  plenty  were  enjoyed. 

e.  The  age  of  usurpation  and  rebellion,  from  the  dethrone- 
ment of  Hearthom  until  the  captivity  of  Moron.  For  five 
generations  following  the  dethronement  of  Hearthom,  the 
royal  house  served  in  bondage,  while  usurping  kings  reigned. 
In  the  days  of  Shiblon  great  wickedness  prevailed,  the  old 
secret  combinations  were  again  employed,  terrible  destruction 
resulted,  and  for  three  generations  troublous  times  prevailed. 


NORMAL  LESSONS  27 

In  the  days  of  Moron  the  secret  combination  was  established, 
a  great  rebellion  arose,  and  Moron  was  dethroned  and  shut 
up  in  prison,  about  675  B.  C.  The  royal  house  did  not  gain 
the  throne  any  more. 

/.  The  end  of  the  nation,  from  the  captivity  of  Moron  to 
the  battle  of  Ramah.  Coriantor,  the  son  of  Moron,  dwelt  in 
captivity  all  his  life,  and  his  son,  Ether,  was  born  in  captivity. 
The  reigning  king  an  usurper,  was  Coriantumr,  who  fought 
the  increasing  power  of  the  secret  combination,  which  was 
sapping  the  life  of  the  nation.  The  nation  was  pretty  well 
divided  for  and  against  Coriantumr.  The  struggle  was  con- 
tinued for  some  years,  ahd  resulted  in  the  total  overthrow  of 
the  nation  at  the  battle  of  Ramah,  about  B.  C.  600,  Corian- 
tumr being  the  sole  survivor  of  the  conflict. 

5.  The  great  men  of  this  period  were  Jared  the  leader, 
Jared's  brother  the  prophet,  Akish  the  wicked  king  and  intro- 
ducer of  secret  combinations,  Lib  the  good  king.  Ether  the 
prophet  and  historian,  and  Coriantumr  the  last  king  and  sole 
survivor  of  the  nation. 

BLACKBOARD   OUTLINE. 


Jaredite 

Separation. 

Jared. 

Period.    Dispersion. 

Kingdom  Established. 

Jared's  Brother. 

B.  C.  2200. 

Secret  Combinations. 

Akish. 

Battle  of 

Golden  Age. 

Lib. 

Ramah. 

Usurpation  and  Rebellion. 

Ether. 

B.  C.  600. 

End  of  the  Nation. 

Coriantumr. 

QUESTIONS. 

What  is  the  theme  of  the  Book  of  Mormon  history?  How 
is  it  treated?  ^Jnto  how  many  periods  is  it  divided?  Of 
whom  does  the  first  period  treat?  What  events  begin  and 
close  the  Jaredite  period?  Give  the  probable  dates.  Into 
how  many  epochs  is  this  period  divided?  What  transpired 
in  the  first  epoch?  What  did  the  people  demand,,  when  they 
had  grown  numerous?    What  advice  was  given  by  the  brother 


28  RELIGIO-SUNDAY  SCHOOL 

of  Jared?  What  did  subsequent  events  prove  relative  to  this 
advice?  What  evil  order  was  introduced  in  the  third  epoch? 
Who  were  instrumental  in  introducing  this  order?  What 
was  the  result  of  it?  Why  was  the  fourth  epoch  known  as 
the  golden  age?  During  whose  reign  was  the  greatest  pros- 
perity enjoyed?  What  age  followed  this  age  of  prosperity? 
What  evil  prevailed  during  this  epoch?  Who  reigned  during 
this  epoch?  Who  was  the  last  of  the  royal  house  to  rule  the 
nation?  What  is  the  last  epoch  called?  Who  is  mentioned 
as  the  reigning  king?  Who  was  the  last  member  of  the  royal 
family?  What  service  did  he  do  his  nation?  Where  and 
when  was  the  decisive  battle  fought?  Name  six  great  men 
of  this  period  and  tell  for  what  they  were  noted.  *  i 


Lesson  8. 
the  period  of  migration. 


The  second  period  of  Book  of  Mormon  history  includes  the 
time  from  the  warning  of  Lehi,  B.  C,  600,  to  the  union  of  the 
Nephites  with  the  people  of  Zarahemla,  about  B.  C.  200. 
During  this  time  two  colonies  of  Israelites,  one  led  by  Lehi, 
the  other  led  by  Mulek,  son  of  Zedekiah,  left  Jerusalem  and 
emigrated  to  America,  most  likely  by  way  of  the  Pacific 
Ocean.  The  former  landed  southward  and  the  latter  north- 
ward, from  the  "narrow  neck  of  land" — ^the  Isthmus  of 
Panama.  These  colonies,  by  a  series  of  emigrations,  were 
united  in  one  nation,  already  mentioned,  about  B.  C.  200. 
The  principal  events  of  this  period  cluster  around  four  great 
migrations,  hence  the  period  is  called  the  period  of  migration. 

1.  The  emigration  of  Lehi.  Lehi,  a  righteous  man,  of  the 
tribe  of  Manasseh,  being  warned  of  God,  0;f  the  impending 
destruction  of  Jerusalem,  left  that  city,  B.  C.  600,  taking  his 
family  and  others.  They  were  led  by  the  hand  of  God,  in 
many  ways,  to  the  promised  land,  the  land  of  Joseph.  They 
occupied  something  more  than  eight  years  in  the  journey  and 
voyage.     They  landed  in  South  America,  probably  in  Chili, 


NORMAL  LESSONS  29 

where  they  found  a  fruitful  land,  rich  in  minerals  and  soil, 
and  occupied  by  many  useful  beasts.  Here  they  resided  for  a 
time,  a  prosperous  colony. 

2.  The  emigration  of  Nephi.  Nephi,  a  younger,  but  more 
righteous  son  of  Lehi,  was  chosen  to  preside  over  the  colony 
after  the  death  of  Lehi;  whereupon  the  older  members  of  the 
colony  rebelled,  and  Nephi  was  warned  of  God  to  separate 
from  the  colony,  with  all  who  would  go  with  him,  and  serve 
God.  Under  Nephi,  they  journeyed — probably  northward — 
for  a  considerable  distance,  and  occupied  the  land  and  called 
it  after  Nephi.  This  migration  occurred  about  B.  C.  565. 
Here  in  the  new  home  the  colony  built  a  temple,  after  the 
•pattern  of  the  one  at  Jerusalem,  and  the  worship  of  God 
was  perpetuated.  The  colony  dwelt  here  for  many  years,  and 
grew  rich  in  agriculture,  mining,  and  the  arts. 

3.  The  emigration  of  Mulek.  Mulek,  the  only  surviving  son 
of  Zedekiah,  king  of  Judah,  with  others,  was  driven  out  of 
Jerusalem  at  the  time  that  Zedekiah  was  carried  captive  into 
Babylon,  B.  C.  589,  588.  They  were  led  by  the  hand  of  the 
Lord,  and  brought  to  America,  landing  in  that  part  of  the 
country  now  called  Central  America.  From  there  they  proba- 
bly moved  gradually  into  the  northern  part  of  South  America, 
occupying  what  is  now  the  United  States  of  Colombia,  and 
by  them  called  Zarahemla.  They  grew  to  be  a  large  nation, 
but  dwindled  into  unbelief  in  the  God  of  their  fathers.  They 
were  ruled  over  by  one  Zarahemla,  a  descendant  of  Mulek, 
at  the  time  of  the  union  with  the  Nephites. 

4.  The  emigration  of  Mosiah.  Mosiah,  king  of  the  Nephites, 
living  in  the  land  of  Nephi,  was  warned  by  the  Lord;  and  by 
preaching  and  prophesying  led  the  godly  element  of  the  Ne- 
phite  nation  northward  from  the  land  of  Nephi,  about  B.  C. 
200.  Here  they  discovered  the  people  of  Zarahemla,  mentioned 
before.  The  language  of  the  people  of  Zarahemla  had  become 
so  corrupted  in  the  time  which  had  elapsed  since  their  emigra- 
tion from  Jerusalem,  that  they  could  not  converse  with  the 
Nephites;  but  they  were  taught  by  Mosiah,  the  language  of 
the  Nephites,  and  gave  a  traditional  history  of  their  nation, 
down  to  Zarahemla.    The  two  peoples  were  united  under  the 


30 


RELIGIO-SUNDAY  SCHOOL 


name  of  Nephites,  with  Mosiah  as  their  king.  They  were 
soon  converted  to  the  religion  of  their  forefathers,  and  be- 
came a  prosperous  people. 

The  principal  men  of  this  period  were: 

Lehi,  the  patriarch  and  prophet. 

Laman,  the  rebellious  son  of  Lehi. 

Nephi,  the  leader  and  historian  of  the  nation. 

Mulek,  the  leader  of  the  second  colony. 

Mosiah,  the  leader  and  king  of  the  united  people. 

The  following  dates  should  be  remembered: 

B.  C.  600,  Lehi  left  Jerusalem. 

B.  C.  589,  588,  the  departure  of  the  colony  under  Mulek. 

About  B.  C.  565,  the  first  division  of  the  Nephites  and  La^ 
manites. 

About  B.  C.  200,  the  union  of  the  Nephites  with  the  people 
of  Zarahemla. 

BLACKBOARD  OUTLINE. 


Period 

Warn.  Lehi. 

Emigration  of  Lehi. 

Lehi. 

of 

B.  C.  600. 

Emigration  of  Nephi. 

Nephi. 

Migration. 

Un.  Nep.  Zar. 

Emigration  of  Mulek. 

Mulek. 

B.  C.  200. 

Emigration  of  Mosiah 

Mosiah  L 

QUESTIONS. 

What  is  the  name,  of  the  second  period?  What  are  the  open- 
ing and  closing  events?  How  much  time  does  the  period 
cover?  How  many  colonies  of  Israelites  emigrated  to  America? 
What  are  the  epochs  of  this  period?  Why  it  is  called  the 
period  of  migration?  Of  what  tribe  was  Lehi?  How  were 
they  induced  to  leave  Jerusalem?  '  About  how  long  did  it 
take  them  to  make  the  journey?  What  was  the  cause  of  the 
second  emigration?  By  whom  was  it  led?  Who  participated 
in  this  emigration?  What  did  they  build  in  the  land  of  Nephi? 
Who  was  the  leader  of  the  second  colony?  What  event  led  to 
their  emigration?  Where  did  this  people  dwell?  Who  was 
Mosiah?     Who  participated  in  the  emigration  led  by  him? 


NORMAL  LESSONS  31 

Whom  did  they  find  in  Zarahemla?  What  was  done  as  a 
result  of  this  emigration?  Name  the  principal  men  of  this 
period?     What  are  the  principal  dates  of  this  period? 


Lesson  9. 

the  period  of  nephite  unity. 

This  period  begins  with  union  of  the  Nephites  and  the  peo- 
ple of  Zarahemla,  about  B.  C.  200,  and  closes  with  the  death 
of  Mosiah  II,  the  last  Nephite  king,  B.  C.  91.  It  covers  three 
generations,  the  last  of  which  witnessed  the  union  of  all  the 
godly  people  in  one  nation;  hence  it  is  called  the  period  of 
Nephite  unity. 

The  period  is  divided  into  three  epochs  as  follows: 

1.  The  first  generation,  comprised  the  days  of  Mosiah  I, 
who  was  chosen  the  ruler  of  the  Nephite-Zarahemlan  con- 
federacy. Shortly  after  the  occupancy  of  the  land  of  Zara- 
hemla by  the  Nephites,  some  of  the  people  became  anxious  to 
reoccupy  the  land  of  Nephi.  A  colony  under  the  leadership 
of  Zeniff  (the  supposed  brother  of  Amaleki,  son  of  Abinadom,) 
returned  to  the  land  of  Nephi  and  occupied  the  city  of  Lehi- 
Nephi,  by  permission  of  the  king  of  the  Lamanites. 

2.  a.  The  second  generation  comprised  the  days  of  King  Ben- 
jamin, who  ruled  over  the  Nephites  after  his  father,  Mosiah 
I.  Some  contention  between  the  Nephites  and  Lamanites  is 
recorded.  The  last  of  the  prophetic  line,  Amaleki,  dying  with- 
out issue,  the  sacred  records  and  things  were  conferred  upon 
King  Benjamin. 

b.  Zeniff  having  passed  away,  his  son  Noah  reigned  as 
king  in  the  city  of  Lehi-Nephi.  Being  a  wicked  man  he  de- 
based the  nation,  he  and  his  friends  going  into  polygamy,  and 
much  evil  ensued.  Abinadi,  a  prophet,  came  prophesying  of 
the  destruction  of  the  people.  He  was  put  to  death.  Alma, 
one  of  Noah's  priests,  was  converted,  and,  having  received 
authority  from  God.  organized  the  church,  in   the  Land  of 


32  RELIGIO-SUNDAY  SCHOOL 

Mormon;  but,  being  pursued,  they  fled  out  of  the  land  into  the 
wilderness. 

3.  The  third  generation,  a.  Mosiah  II  succeeded  his  father, 
Benjamin,  as  king  of  the  Nephites.  He  was  a  righteous  man 
and  ruled  with  equity  all  his  days,  and  the  people  prospered. 
His  sons  refused  to  succeed  him,  but  went  upon  a  mission  to 
reclaim  the  Lamanites  from  the  error  of  their  wickedness. 
Mosiah,  prior  to  his  death,  proclaimed  a  liberal  law  of  the 
land,  and  Alma  II,  son  of  the  founder  of  the  church,  was 
chosen  chief  judge  of  the  republic.  Alma  I  and  Mosiah  II 
died  B.  C.  91. 

6.  Limhi,  son  of  King  Noah,  was  chosen  to  succeed  his  fa/ther, 
who  had  been  put  to  death  by  his  people.  The  men  he  sent  to 
locate  Zarahemla,  returned  with  the  twenty-four  gold  plates 
of  Ether.  Limhi  was  oppressed  by  the  Lamanites  so  greatly 
that  he  and  his  people  fled  out  of  the  land  of  Nephi,  and 
joined  the  Nephite  nation  under  King  Mosiah  II,  B.  C.  121. 

c.  Alma  I,  the  founder  of  the  church,  after  fleeing  into  the 
wilderness,  was  subjugated  by  the  Lamanites,  for  a  time,  but 
by  the  direction  of  the  Lord  they  came  into  the  land  of  Zara- 
hemla, and  were  united  with  the  Nephites  B.  C.  121.  Alma 
was  permitted  by  Mosiah  to  establish  the  church  in  Zarahemla, 
and  was  made  high  priest  of  the  church,  by  the  Lord.  Prior 
to  his  death,  he  consecrated  his  son  Alma,  high  priest,  and 
Mosiah  conferred  upon  him  the  sacred  records  and  things. 

Thus  were  all  the  people  who  remembered  God  united.  All 
became  one  nation,  and  for  thirty  years  the  kingdom  of  the 
Nephites  was  ruled  in  unity  by  Mosiah  II.  Then  the  monarchy 
was  exchanged  for  a  republic. 

The  principal  occurrences  which  materially  affected  the 
future  of  the  Nephites,  were:  The  return  of  the  colony  under 
Zeniff  to  Nephi;  the  transfer  of  the  sacred  records  to  the 
family  of  Benjamin;  the  establishment  of  the  church  by  Alma 
in  the  Land  of  Mormon;  the  discovery  of  the  twenty-four  gold 
plates  of  Ether  by  the  me7i  of  Limhi;  the  refusal  of  the  sons  of 
Mosiah  II  to  be  king;  and  the  union  of  all  the  godly  people  in 
Zarahemla. 


NORMAL  LESSONS  33 

The  great  men  of  this  period  were:  Benjamin,  Alma  I,  and 
Mosiah  II. 

BLACKBOARD  OUTLINE. 

Period.     Union  Nep.  Zar.  B.  C.  200.   2d  Generation  Benjamin. 
Nephite    Death  Mosiah  B.  C.  91.  1st  Generation  Alma  I. 

Unity.  Bd  Generation  Mosiah  II. 

QUESTIONS. 

What  is  the  third  period  of  Book  of  Mormon  history  called? 
With  what  event  does  it  begin  and  end?  How  long  did  it  last? 
Why  is  it  called  the  period  of  unity?  How  many  epochs  are 
there  in  this  period?  Who  was  the  first  king  of  the  new  con- 
federacy? What  desire  was  manifest  among  some  of  the  peo- 
ple, shortly  after  the  union?  Who  led  the  colony?  Where  did 
they  locate?  Who  succeeded  King  Mosiah?  What  sacred  trust 
was  reposed  in  him?  Who  succeeded  Zeniff  in  Lehi-Nephi? 
Who  prophesied  in  his  reign?  What  great  thing  occurred  in 
this  generation?  Where  was  the  church  organized?  How  could 
Alma  organize  the  church?  Who  succeeded  Benjamin  in  the 
land  of  Zarahemla?  What  unusual  thing  occurred  in  regard  to 
his  sons?  Who  reigned  after  the  death  of  Noah?  What  oc- 
curred to  the  colony?  Where  did  they  remove  to?  What 
became  of  the  church  organized  in  Mormon?  What  did 
Mosiah  do  in  regard  to  the  church?  Who  was  consecrated 
to  succeed  Alma,  the  founder?  What  great  change  was  made 
in  the  government  of  the  Nephite  nation?  Mention  some  great 
events  of  this  period. 


34  RELIGIO-SUNDAY  SCHOOL 

Lesson  10. 
the  period  of  the  reign  of  the  judges. 

1.  This  period  extends  from  the  seatirig  of  Alma  II,  the 
first  chief  judge,  B.  C.  91,  to  the  birth  of  Christ.  During 
this  time  the  Nephites  had  a  republican  form  of  government, 
the  executive  being  called  chief  judge,  hence,  the  period  is 
called  the  period  of  the  reign  of  the  judges. 

2.  This  period  is  divided  into  six  epochs  as  follows : 

a.  The  reign  of  Alma  II,  the  high  priest,  v^rho  was  chosen 
according  to  the  laws  of  Mosiah,  to  govern  the  nation.  Under 
his  righteous  rule  the  nation  grew,  and  the  people  prospered, 
for  a  time.  The  good  reign  was  marred  by  the  wickedness  of 
Nehor,  the  rebellion  of  Amlici,  and  war  with  the  Lamanites. 
The  increase  of  pride  in  the  church  caused  Alma  to  resign 
the  judgment  seat,  B.  C.  83,  to  devote  his  entire  time  to  the 
ministry. 

b.  The  reign  of  the  house  of  Nephihah.  From  this  family 
were  chosen  four  judges  who  ruled  the  people  from  B.  C. 
83  to  50.  The  church  grew,  and  for  a  time  peace  and  plenty 
were  enjoyed  by  the  Nephites.  Some  desired  to  return  tor  a 
monarchial  form  of  government,  and  rebellion  marred  the 
peace  in  the  land.  A  large  emigration  to  the  north  country 
occurred.  A  secret  combination  like  that  of  old,  was  estab- 
lished, bringing  strife  and  murder. 

c.  The  reign  of  the  house  of  Helaman  II,  grandson  of  Alma 
II.  In  the  midst  of  the  strife  and  confusion,  the  people  chose 
Helaman  II,  the  high  priest,  to  judge  the  nation.  He  and  his 
son,  Nephi  I,  judged  them  twenty  years.  Order  was  restored, 
righteousness  increased,  and  the  people  prospered.  Then 
division  arose,  and  the  Lamanites  overran  the  land,  driving 
the  Nephites  to  the  land  northward.  Nephi  I  resigned  B.  C. 
30,  to  care  for  the  church. 

d.  The  reign  of  the  house  of  Cezoram.  He  and  his  son 
ruled  the  people  for  four  years.  An  era  of  great  prosperity 
prevailed.    The  Nephites  were  restored  to  their  land,  and  the 


NORMAL  LESSONS  35 

Nephites  and  Lamanites  were  at  peace.  The  Gadianton 
robbers  again  appeared  among  the  people  and  both  judges 
were  slain  by  them. 

e.  The  reign  of  Seezoram.  The  Gadianton  robbers  be- 
came so  strong  that  they  placed  one  of  their  own  number 
upon  the  judgment  seat,  who  reigned  two  years.  Terrible 
strife  followed.  He  was  assassinated  by  his  brother.  A 
season  of  civil  war  ensued,  succeeded  by  three  years  of  famine. 
Later,  Samuel,  the  Lamanite  prophet  appeared,  and  warned 
the  people. 

/.  The  reign  of  the  house  of  Lachoneus.  He  was  chosen 
to  judge  the  nation  some  time  subsequent  to  the  confusion  of 
the  latter  reign,  but  the  time  of  his  choosing  is  not  known. 
(There  may  have  been  another  judge  not  named,  between 
these  judges.)  This  family  furnished  two  judges,  one  of 
whom  reigned  after  the  birth  of  Christ.  The  nation  was 
much  disturbed  during  this  reign.  Lachoneus  I  was  judge 
when  the  promised  sign  of  the  birth  of  Christ  was  given,  two 
whole  days  of  light,  without  a  night  and  the  appearance  of 
a  new  star.  Lachoneus  II  was  the  last  judge.  (The  Ne- 
phites divided  into  separate  tribes  thirty  years  after  the 
birth   of   Christ.) 

3.  During  this  period,  eleven  judges  ruled  the  land,  {one 
after  the  birth  of  Christ,  twelve  in  all.)  Seven  high  priests 
presided  over  the  church,  three  of  whom  sat  in  the  judgment- 
seat. 

4.  Prominent  among  the  great  men  of  this  age,  were: 
Alma  II,  the  first  chief  judge  and  great  high  priest. 
Ammon,  son  of  Mosiah  II,  the  great  missionary. 
Moroni,  the  great  chief  captain  of  the  Nephite  armies. 
Helaman  II,  chief  judge  and  high  priest,  the  publisher  of 

the  records. 

Kishkumen,  the  founder  of  the  Gadianton  robbers. 
Samuel,  the  Lamanite  prophet. 


36 


RELIGIO-SUNDAY  SCHOOL 


BLACKBOARD  OUTLINE. 


Period 

Seating 

Reign  of  Alma 

Alma  II. 

of   Alma 

Reign  of  House  of  Nephihah 

Ammon. 

Reign 

B.   C.   91 

Reign  of  House  of  Helaman 

Moroni. 

Birth  of 

Reign  of  House  of  Cezoram 

Helaman. 

Judges 

Christ 

Reign  of  House  of  Seezoram 

Kishkumen. 

A.   D.   1. 

Reign  of  House  of  Lachoneus 

Samuel. 

QUESTIONS. 

How  much  time  is  covered  by  the  period  of  the  reign  of  the 
judges?  What  form  of  government  had  the  Nephites  during 
this  time?  How  many  epochs  are  there  in  this  period?  Who 
was  the  first  chief  judge?  How  many  judges  were  chosen 
from  the  family  of  Nephihah?  What  were  the  principal 
events  of  the  epoch?  What  happened  during  the  reign  of  the 
house  of  Helaman  II?  What  house  ruled  next?  Name  the 
principal  events  of  this  epoch.  To  what  order  did  Seezoram 
belong?  What  followed  his  reign?  What  is  said  of  the  time 
of  the  election  of  Lachoneus?  How  many  judges  came  from 
this  family?  When  did  the  last  one  rule?  How  many 
judges  were  there  in  all?  How  many  high  priests?  Name 
the  most  prominent  men  of  this  age. 


Lesson  11. 

THE  period  of  NEPHITE  CHRISTIANITY. 

1.  The  fifth  period  of  Book  of  Mormon  history  begins  with 
the  birth  of  Christ,  and  ends  with  the  hiding  up  of  the  recordi> 
by  Moroni,  A.  D.  U21. 

2.  In  this  period  Jesus  Christ  visited  the  Nephites.  He 
revealed  to  them  the  gospel,  fulfilled  the  law  of  Moses,  and 
established  his  church  among  them;  hence,  we  call  it  the 
period  of  Nephite  Christianity. 

3.  The  period  is  divided  into  five  epochs,  as  follows: 


NORMAL  LESSONS  37 

a.  The  last  of  the  judges,  from  the  birth  of  Christ  to  the 
assassination  of  Lachoneus  IL  The  sign  promised  by  the 
prophets  announcing  the  birth  of  Christ,  two  days  of  light 
without  any  night,  and  a  new  star,  appeared  during  the  reign 
of  Lachoneus  I.  The  Gadianton  robbers  spread  confusion, 
until  their  overthrow,  A.  D.  21,  followed  by  peace  and  pros- 
perity. The  secret  order  was  again  revived,  and  Lachoneus 
II,  the  last  chief  judge,  was  assassinated  A.  D.  30,  and  the 
people  divided. 

b.  The  Nephites  visited  by  Christ,  from  the  division  into 
tribes,  A.  D.  30,  to  the  conversion  of  the  whole  nation  A.  D.  36. 
At  the  time  of  the  crucifixion  occurred  the  great  storm. 
Jesus  Christ  appeared  to  the  Nephites  and  ministered  unto 
them.  Preached  the  gospel,  and  chose  twelve  disciples  (find 
the  names  of  the  twelve  disciples,  a.  e.,  Nephi  9:4,  s.  e. 
Nephi  9:2),  and  established  his  church. 

The  preaching  was  received  everywhere,  the  whole  nation 
converted  to  Christ,  and  the  church  was  universal  in  the  land, 
A.  D.  36. 

c.  The  era  of  peace  and  righteousness,  from  the  conversion 
of  the  nation,  A.  D.  36,  to  the  separation  of  the  people  into 
Nephites  and  Lamanites,  A.  D.  231.  Following  the  universal 
conversion,  a  reign  of  peace  and  unequaled  prosperity  and 
righteousness  was  enjoyed.  All  the  people  were  one.  This  was 
the  golden  age  of  Book  of  Mormon  history.  About  A.  D.  201 
there  was  a  decline  in  righteousness,  and  division  followed. 
The  people  were  separated,  their  righteous  assuming  the  name 
Nephites,  and  the  wicked,  Lamanites,  A.  D.  231. 

d.  The  division,  from  the  assuming  of  the  names  Nephites 
and  Lamanites,  A.  D.  231,  to  the  breaking  out  of  the  war 
between  Nephites  and  Lamanites,  A.  D.  321.  The  wickedness 
of  the  people  increased.  Many  churches  arose  among  those 
professing  Christ,  and  idolatry  was  introduced.  War  broke 
out  between  the  Nephites  and  Lamanites,  A.  D.  321. 

e.  The  end,  from  the  breaking  out  of  war,  A.  D.  321,  to  the 
hiding  of  the  records  by  Moroni,  A.  D.  421.  The  nation  was 
so  steeped  in  iniquity,  and  the  hatred  of  one  people  for  the 
other  so  great,  that  the  war  was  one  of  extermination.     The 


38  RELIGIO-SUNDAY  SCHOOL 

Lord,  having  forsaken  the  wicked  Nephites,  the  Lamanites, 
who  outnumbered  them,  soon  gained  the  mastery,  the  final 
battle  was  fought  at  Cumorah,  A.  D.  384.  Mormon  com- 
mitted to  the  earth  all  the  records  and  sacred  things,  except 
the  abridged  history  of  the  Nephites,  which  he  gave  to  Moroni, 
his  son;  these  Moroni  finished  and  deposited  in  the  earth  in 
the  manner  found  by  Joseph  Smith,  in  ou-r  generation. 

4.  The  following  dates  ^  should  be  remembered: 

The  siffn  of  the  Crucifixion,  Uh  day  of  First  Month,  A.  D. 

Breaking  out  of  last  war,  A.  D.  321. 
Armistice  before  last  battle,  A.  D.  380. 
Battle  of  Cumorah,  A.  D.  38 Jf. 
Records  hid  up  by  Moroni,  A.  D.  ^21. 

5.  The  following  persons  belonging  to  this  age  should  be 
remembered : 

Lachoneus  II,  the  last  chief  judge. 

Nephi,  the  disciple  of  Christ. 

Mormon,  the  compiler  of  the  Nephite  history. 

Moroni,  the  last  historian,  the  one  who  hid  up  the  records. 

BLACKBOARD  OUTLINE. 


Period 

Birth  of  Christ       Last  of  the  judges. 

Lachoneus  IL 

Nephite 

A.  D.  1.                 Visit  of  Christ. 

Nephi. 

Christianity 

Hiding  of  Records  Era  of  Peace 

Mormon. 

A.  D.  421.             The  Division. 

Moroni. 

The  end  of  nation. 

'  To  harmonize  these  dates  with  the  common  New  Testa- 
ment chronology,  four  years  are  deducted. 


NORMAL  LESSONS  39 

QUESTIONS. 

What  is  the  fifth  period  of  Book  of  Mormon  history  called? 
Why?  Into  how  many  epochs  is  this  period  divided?  Name  the 
epochs.  What  principal  events  transpired  during  the  first 
epoch?  Who  was  the  last  chief  judge?  What  great  event 
took  place  in  the  second  epoch?  How  was  the  gospel  re- 
ceived by  the  people  on  the  American  Continent?  What  was 
the  result  of  this  conversion?  How  long  did  the  era  of  peace 
last?  What  names  were  assumed  by  the  people  after  they 
divided?  What  was  the  result  of  this  division?  What  can  be 
said  of  the  war  that  broke  out  A.  D.  321?  When  was  the  last 
battle  fought?  Where?  What  was  the  result  of  this  battle? 
What  records  did  Mormon  bury?  What  records  did  he  give 
to  Moroni?  When  and  where  did  Moroni  hide  up  the  records? 
Give  the  principal  dates  of  this  period.  Name  the  prominent 
men  of  this  age. 


Lesson  12. 
review  of  part  ii,  book  of  mormon  history. 

1.  What  is  the  beginning  and  end  of  Book  of  Mormon  his- 
tory, and  what  land  was  the  field? 

2.  Tell  what  nationality  the  people  were  of,  whose  history 
is  narrated. 

3.  Name  the  five  periods  of  Book  of  Mormon  history. 

4.  Tell  from  what  events  each  period  derives  its  name. 

5.  State  the  events  and  dates  with  which  each  period  be- 
gins and  ends. 

6.  Give  the  subdivisions  of  each  period. 

7.  State  the  most  important  events  and  dates  of  Book  of 
Mormon  history.  " 

8.  Name  the  great  men  of  Book  of  Mormon  history  and 
tell  to  which  period  they  belong. 


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NORMAL  LESSONS  41 

OUTLINE   OF   BOOK   OF    MORMON    HISTORY. 

The  dispersion — Jared  and  colony  leave  Shinar. 
B.  C.  2200. 
Akish. 
B.  C.  1975. 
Heth 

B.  C.  1760. 
Morianton 
B.  C.  1590. 
Lib 

B.  C.  1315. 
Hearthom 
B.  C.  1260. 
Great  destruction  and  famine 
B.  C.  930. 
Battle  of  Ramah — Lehi  leaves  Jerusalem 
B.  C.  600. 
Mulek  leaves  Jerusalem 
B.  C.  588. 
Colony  Divided 
B.  C.  565. 
Union  of  Nephites  and  people  of  Zarahemla 
B.  C.  200. 
Alma  founds  the  church 
B.  C.  147. 
Beginning  of  reign  of  judges 
B.  C.  91. 
Birth  of  Christ 

A.  D.  1. 
Christ  appears 
A.  D.  34. 
Division  of  the  people 
A.  D.  231. 
Battle  of  Cumorah 
A.   D.   384. 
Records  hidden  up  by  Moroni 
A.   D.   421. 


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PART  3. 

FIVE  LESSONS  ON  THE  GEOGRAPHY  OF  THE  BOOK 
OF  MORMON. 

Lesson  13. 
the  lands  of  the  book  of  mormon. 

1.  The  history  of  the  Book  of  Mormon  was  enacted  on  the 
Western  Hemisphere.  The  major  portion  of  both  the  North 
and  South  American  Continents  was  known  to  the  ancient  in- 
habitants. All  three  colonies  were  more  or  less  acquainted 
with  North  and  South  America.  (A.  e.,  Ether  4:  36;  Omni 
1:26;  Alma  13:68-79;  Helaman  2:8,  124,  128,  129;  Nephi 
3:3;  s.  e..  Ether  4:4;  Omni  1:7;  Alma  13:11;  Helaman 
2:2,  26,  27;  Nephi  3:  1.) 

2.  The  Nephites,  during  the  century  prior  to  the  birth  of 
Christ,  divided  the  land  into  tiuo  "general  divisions,"  the  land 
of  Mulek  and  the  land  of  Lehi.  The  portion  of  the  continent 
north  of  the  Isthmus  of  Panama  (called  by  them  "the  nar- 
row neck  of  land")  was  called  Mulek  because  the  colony  of 
Mulek  first  landed  there;  that  portion  south  of  the  narrow 
neck  of  land  was  called  Lehi,  because  the  colony  of  Lehi  first 
landed  there.  (A,  e.,  Helaman  2:  128,  129;  s.  e.,  Helaman 
2:27.) 

3.  The  Nephites  also  divided  the  inhabited  portion  of  the 
land  at  the  narrow  neck  of  land,  where  it  was  only  a  day  and 
a  half  journey  from  sea  to  sea,  and  called  the  portion  north- 
ward the  Land  Desolation  and  the  portion  southward  the  Land 
Bountiful.     (A.  e..  Alma  13:  68-79;  s.  e.,  Alma  13:  11.) 

4.  There  were  Three  Great  Centers  where  a  high  state 
of  cultivation  was  developed: 

a.  Central  America,  Southern  Mexico  and  adjacent  territory 
was  occupied  by  the  Jaredite  nations,  the  central  country  and 
capital  was  called  Moron.  (A.  e.,  Ether  3:42;  s.  e..  Ether 
3:  7.)     And  at  a  later  time  it  was  occupied  by  the  Nephites. 

b.  Peru,  Ecuador  and  adjacent  territory  was  settled  by  the 


46  RELIGIO-SUNDAY  SCHOOL 

Nephites  and  called  the  Land  of  Nephi.  It  was  subsequently 
occupied  by  the  Lamanites.  (A.  e.,  2  Nephi  4:  8-12;  Mosiah 
6:  1,  8-9;  s.  e.,  2  Nephi  4:2;  Mosiah  6:  1,  2.) 

c.  United  States  of  Colombia  and  adjacent  territory  was 
settled  by  the  colony  of  Mulek,  who  were  afterwards  joined  by 
the  Nephites.  The  country  was  called  the  Land  of  Zarahemla. 
(A.  e.,  Alma  13:68-79;   s.  e.,  Alma  13:11.) 

5.  These  regions  are  subject  to  earthquakes  and  volcanic 
changes,  and  may  have  been  much  altered  in  appearance, 
especially  in  the  mountain  regions  and  on  the  seacoast,  since 
they  were  occupied  by  the  Nephites,  the  last  historians. 

6.  Both  the  land  northward  and  the  land  southward  are 
surrounded  by  the  waters  of  two  oceans.  They  were  desig- 
nated by  the  Nephites  as  the  sea  east  and  sea  west,  respect- 
ively, including  the  Gulf  of  Mexico,  Caribbean  Sea,  and  other 
landlocked  arms  of  the  ocean.  Where  a  portion  of  these 
waters  lay  north  or  south  of  a  locality,  it  was  designated  as 
the  sea  north  or  the  sea  south,  as  the  case  might  be.  (A.  e., 
Alma  13:  68-79;  s.  e..  Alma  13:  11,  12.) 

7.  The  land  southward,  called  the  Land  of  Lehi,  is  traversed 
from  north  to  south  by  parallel  ranges  of  mountains,  some 
of  great  magnitude,  and  the  land  northward,  called  the  Land 
of  Mulek,  is  traversed  from,  northwest  to  southeast  by  several 
ranges  of  mountains.  These  divided  both  lands  into  valleys 
and  plateaus,  and  served  as  boundaries  between  the  smaller 
political  divisions  of  the  land,  but  are  mentioned  only  in  a 
general  way. 

8.  There  were  several  uninhabitable  places  or  regions,  and 
some  undesirable  localities,  which  were  called  wildernesses, 
which  divided  the  different  lands  and  countries.  Of  these  we 
notice  the  narrow  strip  of  wilderness,  which  was  the  boundary 
between  Nephi  and  Zarahemla  (a.  e..  Alma  13:  68-79;  16:  80; 
s.  e..  Alma  13:  11;  16:  12;)  the  east  wilderness  (a.  e.,  Alma 
13:  68-79;  14:  63;  s.  e.,  Alma  13:  11;  14:  11;)  the  west  wil- 
derness (a.  e..  Alma  1:94;  13:68-79;  s.  e..  Alma  1:15; 
13:  11) ;  and  the  wilderness  which  was  west  and  north  (a.  e., 
Alma  1:  94;  s.  e.,  Alma  1:  15). 


NORMAL  LESSONS  47 

QUESTIONS. 

Where  was  the  field  of  the  Book  of  Mormon  history?  How 
much  of  America  was  known  to  the  ancient  inhabitants?  Into 
what  two  general  divisions  was  the  land  divided?  Why  was 
each  division  named  as  it  was?  What  other  division  of  the 
inhabited  lands  was  made?  Where  was  the  dividing  line? 
Where  were  the  centers  of  civilization?  Give  the  name  of 
each  great  center  and  who  inhabited  it.  What  is  said  of  the 
possible  changes  in  the  appearance  of  these  countries?  What 
seas  are  mentioned  in  the  Book  of  Mormon?  What  is  said 
of  the  mountains  of  the  Book  of  Mormon?  What  wildernesses 
are  mentioned? 


Lesson  14. 


THE  LAND  NORTHWARD. 


1.  The  land  northward,  otherwise  the  land  of  Mulek,  (a) 
extended  northward  from  the  Isthmus  of  Panama  about 
thirty-five  hundred  miles,  and  varied  in  width  from  fifty  to 
Trior e  than  two  thousand  miles,  (6)  including  what  is  now 
Central  America,  Mexico,  and  part  of  the  United  States  of 
America,  (c)  It  was  occupied  in  turn  by  the  Jaredite  and 
Nephite  nations. 

2.  The  land  was  known  by  different  names  at  different  times. 
We  notice  the  following:  The  "promised  land"  (a.  e.,  Ether 
3:  10,  ,13;  s.  e.,  Ether  3:3);  the  Land  Desolation  (a.  e.,  Alma 
13:68-79;  s.  e.,  Alma  13:11);  the  land  northward  (a.  e., 
Alma  30:  7;  s.  e.,  Alma  30:  3)  ;  and  the  land  of  Mulek  (a.  e., 
Helaman  2:  128,  129;  s.  e.,  Helaman  2:  27). 

3.  The  land  is  bounded  on  its  entire  eastern  coast  by  the 
Atlantic  Ocean  and  its  arms,  the  Gulf  of  Mexico  and  Carib- 
bean Sea,  and  on  the  western  coast  by  the  Pacific  Ocean,  the 
Gulf  of  California  and  the  Bay  of  Panama. 

4.  The  following  lakes  are  worthy  of  mention :  Lake  Nica- 
ragua and  Lake  Leon  in  the  extreme  south  (see  a.  e.,  Mosiah 


48  RELIGIO-SUNDAY  SCHOOL 

5:  61;  Alma  22:  30;  s.  e.,  Mosiah  5:9;  Alma  22:  5)  ;  Lake 
Chapella,  and  others  northwest  of  the  City  of  Mexico,  may 
have  been  Ripliancum  of  a.  e.,  Ether  6:  80;  s.  e.,  Ether  6:  6, 
and  a.  e.,  Mormon  3 :  3-5 ;  s.  e.,  Mormon  3:1;  Lake  Tlahualila 
and  many  others  in  the  northern  part  of  Mexico,  may  have 
been  the  large  bodies  of  waters  mentioned  in  a.  e.,  Helaman 
2 :  4 ;  s.  e.,  Helaman  2 :  1.  The  Great  Lakes  north  of  the  United 
States  may  have  been  the  Ripliancum  of  a.  e.,  Ether  6:  80; 
Mormon  3:3-5;  s.  e..  Ether  6:  6;  Mormon  3:  1. 

5.  The  whole  land  was  traversed  by  many  rivers,  the  most 
important  were  the  San  Juan,  Blewfield,  Cape,  Malagtta, 
Usamacinta,  De  Blass,  Santiago,  Rio  Grande,  Colorado,  Mis- 
sissippi and  its  tributaries. 

6.  The  land  is  traversed  throughout  its  entire  length  by 
parallel  ranges  of  mountains  which  serve  to  divide  the  coun- 
try into  THREE  NATURAL  DIVISIONS: 

a.  The  eastern  slope,  from  the  mountains  to  the  Atlantic 
coast  and  widening  into  the  Mississippi  Valley  in  the  north. 

6.  The  central  table-land,  a  high  plateau  between  the 
mountain  ranges,  widening  into  the  plains  in  the  north. 

c.  The  western  slope,  from  the  mountains  to  the  Pacific 
coast. 

7.  During  the  Jaredite  occupancy,  the  land  was  divided  into 

THREE  STATES  OR  PROVINCES: 

a.  Moron,  the  land  of  their  first  inheritance. 

b.  Nehor,  a  rival  kingdom. 

c.  Heth,  in  the  northern  part. 

8.  We  notice  the  following  important  places: 

a.  Three  cities:     Moron,  the  Great  City  and  Heth. 

b.  Two  hills:     Ephraim  and  Shim. 

c.  Two  plains:     Heshlon  and  Agosh. 

d.  The  valley  of  Gilgal  and  the  wilderness  of  Akish.  (Lo- 
cate on  the  map.) 

9.  The  land  was  divided  into  the  following  provinces,  under 
the  Nephite  rule;  David,  Joshua,  Jashon,  Antum  and  Shem. 


NORMAL  LESSONS  49 

10.  The  following  important  cities  are  mentioned:  Deso- 
lation, Teanc^im,  Angola,  Boaz,  David,  Joshua,  Jashon,  Jordan, 
and  Shem. 

11.  Two  important  hills  are  mentioned:  Shim,  where  Ama- 
ron  hid  the  sacred  records;  and  Cumorah,  where  Mormon  hid 
all  the  sacred  records,  except  the  abridgment.  (Locate  these 
places  on  the  map.) 

12.  Considerable  discussion  has  been  indulged  in  as  to  the 
location  of  Ramah  or  Cumorah,  the  places  of  the  two  great 
battles.  Some  think  it  was  in  western  Mexico,  near  Lake 
Chapella,  while  others  think  it  was  in  western  New  York, 
near  Lake  Ontario.  The  location  of  several  places  of  interest 
depends  upon  the  location  of  the  last  battleground. 

QUESTIONS. 

What  is  the  extent  of  the  land  northward?  Give  the  dif- 
ferent names  by  which  this  land  was  known?  Name  the 
principal  oceans  and  seas?  What  are  the  principal  lakes  of 
the  land?  Locate  Lake  Nicaragua.  Locate  Lake  Chapella. 
What  other  lake  regions  are  mentioned?  Mention  the  most 
important  rivers.  What  are  the  natural  divisions  of  the  land? 
Name  the  provinces  under  the  Jaredite  occupancy.  Name  the 
three  great  cities.  W^hat  hills  are  mentioned?  Name  the 
plains.  What  other  places  are  given?  Mention  the  provinces 
under  the  Nephite  rule.  What  cities  of  the  Nephites  are 
mentioned?  What  two  important  hills  are  mentioned?  What 
were  they  each  noted  for?  What  is  said  of  the  location  of 
the  place  of  the  last  battles  of  the  Jaredites  and  Nephites? 


Lesson  15. 


THE  LAND  OF   NEPHI. 


1.  The  Land  of  Nephi  proper  (as  occupied  by  the  Nephites) , 
extended  from  north  to  south  about  eleven  hundred  miles,  and 
varied  in  width  from  one  hundred  and  fifty  to  three  hundred 
miles  from  east  to  west. 


50  RELIGIO-SUNDAY  SCHOOL 

2.  This  land  covered  the  west  central  part  of  South  America. 
It  was  bounded  on  the  west  by  the  Pacific  Ocean,  called  the 
west  sea,  on  the  north  by  the  narrow  strip  of  wilderness,  on 
the  east  by  the  Eastern  Cordillera  and  on  the  south  by  the 
real  Cordillera.  During  the  Lamanite  occupancy,  the  bound- 
aries were  much  extended,  covering  most  of  the  central  and 
southern  part  of  South  America.  (A.  e.,  Alma  13:  68-79; 
s.  e.,  Alma  13:  5,  11.) 

3.  Nephi  proper  was  divided  into  two  natural  divisions. 
a.  The  western  slope  from  the  mountains  to  the  Pacific  coast, 
a  strip  of  country  varying  from  twenty  to  fifty  miles  in  width ; 
6.  the  high  lands  between  the  Eastern  and  Western  Cordil- 
leras. 

4.  The  land  was  first  occupied  by  the  Nephites,  who  settled 
at  Nephi  (Cuzco)  in  the  south,  but  the  "course  of  ehipire" 
was  northward  and  the  capital  was  removed  in  later  time  to 
Lehi-Nephi  (Cuelap)  in  the  north.  The  second  occupants 
were  the  Lamanites,  a  people  less  civilized.  (A.  e.,  2  Nephi 
4:  7-12;  Mosiah  6:  1,  8,  9;  s.  e.,  2  Nephi  4:2;  Mosiah  6:  1,  2.) 

5.  The  principal  lakes  of  the  land  are:  Alagas  and  Titi- 
caca  in  the  extreme  south;  Jurin  and  Lauricocha  in  the  cen- 
ter of  the  land.  Lauricocha  was  known  as  the  waters  of 
Sebus,  (a.  e.,  Alma  12:  38;  s.  e..  Alma  12:  6)  ;  Rima^hura  and 
Metuncocha  in  the  north.  Metuncocha  was  known  as  the 
waters  of  Mormon  (a.  e.,  Mosiah  9:  38;  s.  e.,  Mosiah  9:6). 

6.  The  important  rivers  are:  Die  Aguadero  in  the  south, 
Apurmimac  and  Urbamba  in  the  center  of  the  land,  the  Ama- 
zon, Paute,  and  Morona  in  the  north. 

7.  We  notice  ten  of  the  most  important  cities  and  places 
mentioned : 

a.  Nephi,  in  the  south,  the  early  capital  of  the  land.  (A.  e., 
2  Nephi  4:  7;  s.  e.,  2  Nephi  4:  2.) 

b.  Ishmuel,  near  the  waters  of  Sebus  in  the  center,  capital 
of  King  Lamoni.     (A.  e.,  12:  29;  s.  e..  Alma  12:  5.) 

c.  Middoni,  on  the  sea  west,  where  Aaron  and  his  brethren 
were  imprisoned.  (A.  e.,  Alma  12:  183;  s.  e.,  Alma  12:  23,  24.) 

d.  Lehi-Nephi  in  the  north,  and  later  capital  of  the  land. 
(A.  e.,  Mosiah  6:  11;  s.  e.,  Mosiah  6:  2.) 


NORMAL  LESSONS  51 

e.  Mormon,  north  of  Lehi-Nephi,  where  Alma  established 
the  church.     (A.  e.,  Mosiah  9:  47,  65;  s.  e.,  Mosiah  9:  6.) 

/.  Helam,  in  the  extreme  north,  built  by  Alma  and  his  peo- 
ple.    (A.  e.,  Mosiah  11:  21;  s.  e.,  Mosiah  11:  3.) 

g.  Mount  Antipas-Onidah,  near  the  city  of  Nephi,  the  place 
of  Arms.     (A.  e..  Alma  21:  84-86;  s.  e..  Alma  21:  18,  19.) 

h.  Waters  of  Sebus,  near  the  City  of  Ishmael,  where  Am- 
mon  protected  the  flocks.  (A.  e..  Alma  12:  38;  s.  e.,  Alma 
12:6.) 

i.  Waters  of  Mormon,  northeast  of  Lehi-Nephi,  where  Alma 
baptized.  (A.  e.,  Mosiah  9:  38,  65;  s.  e.,  Mosiah  9:  7.) 

j.  The  Valley  of  Alma,  north  of  Helam,  where  the  Lord 
spoke  to  Alma  and  the  people  in  their  flight.  (A.  e.,  Mosiah 
11:  69;  s.  e.,  Mosiah  11:  7.) 

QUESTIONS. 

What  was  the  extent  of  the  land  of  Nephi?  What  do  we 
mean  by  Nephi  proper?  Where  was  the  land  located?  By 
what  is  it  bounded?  What  is  said  of  its  extent  under  La- 
manite  occupancy?  What  were  the  natural  division  of  the 
land?  What  people  occupied  the  land?  What  two  places  were 
capitals  of  the  land?  What  lakes  are  in  the  south?  What 
lakes  are  in  the  center?  By  what  name  was  one  of  these 
known?  What  lakes  are  in  the  north,  and  what  were  they 
called?  Name  the  important  rivers?  Name  and  locate  the 
principal  places.    For  what  was  each  one  noted? 


Lesson  16. 
the  land  of  zarahemla. 


1.  The  Land  of  Zarahem,la,  of  all  the  Book  of  Mormon 
lands,  was  by  far  the  most  important.  About  two  thiTds  of 
the  Book  of  Mormon  was  produced  in  this  territory.  It  was 
here  that  the  people  rose  to  the  highest  civilization,  developed 
and  enjoyed  the  most  perfect  government,  and  enjoyed  the 
greatest  religious  awakening.     At  Bountiful,  in  the  northern 


52  RELIGIO-SUNDAY  SCHOOL 

part,  the  Savior,  made  his  appearance  and  established  his 
church.  (A.  e.,  Alma  13:68-82;  Nephi  5:1-8;  s.  e.,  Alma 
13:  11,  12;  Nephi  5:  1,  2.) 

2.  The  land  was  a  triangular  country  occupying  the  north- 
western part  of  South  America.  It  was  bounded  on  the  north 
and  east  by  the  Caribbean  Sea,  called  the  sea  east,  on  the 
west  by  the  Pacific  Ocean,  called  the  west  sea,  and  on  the  south 
and  east  by  the  Eastern  Cordillera  and  the  Cordillera  Merida. 
This  mountain  boundary  was  called  the  narrow  strip  of  wil- 
derness and  the  south  wilderness. 

3.  Construct  a  map  of  Zarahemla,  by  drawing  a  line  from 
a  point  one  hundred  miles  north  of  the  Gulf  of  San  Miguel 
east  six  hundred  and  fifty  miles;  draw  a  line  from  the  same 
point  south  six  hundred  miles ;  and  a  third  from  the  south  end 
of  the  west  line  to  the  east  end  of  the  north  line,  inclosing  a 
territory  of  about  one  hundred  and  ninety-five  thousand 
square  miles,  and  including  roughly  the  whole  of  the  land. 

4.  The  land  is  mountainous  in  the  central  and  southern 
portions,  with  low,  level  coast  region  on  the  north  and  east. 
It  is  traversed  the  whole  length  from  south  to  north,  by  the 
Western  and  Central  Cordillera.  The  land  is  divided  into 
four  natural  divisions,  the  western  slope,  the  western  valley, 
the  valley  of  the  Sidon,  and  the  eastern  coast  plains. 

5.  The  three  principal  rivers  are:  The  Magdalena,  called 
by  the  Nephites  the  River  Sidon,  (a.  e.,  Alma  1:84;  s.  e., 
Alma  1:  10),  which  drained  the  Sidon  Valley,  emptying 
northward  into  the  Caribbean  Sea;  The  Cauca  River,  which 
drains  the  western  valley,  emptying  into  the  Magdalena;  and 
the  Atrato  River,  on  the  western  slope,  flowing  north  into  the 
Gulf  of  Darien. 

6.  There  is  only  one  lake  of  importance,  Lake  Maracaibo, 
and  it  is  a  landlocked  arm  of  salt  water,  on  the  north  coast, 
which  in  all  probabilities  was  formed  by  the  sinking  of  the 
land  at  the  crucifixion  of  the  Savior.  (A.  e.,  Nephi  4:  29-35; 
s.  e.,  Nephi  4:  6.) 

7.  The  land  was  first  occupied  by  the  colony  of  Mulek,  and 
bears  the  name  of  the  last  ruler,  and  by  the  confederate  na- 
tions of  the  Nephites  and  people  of  Zarahemla,  B.  C.  200. 


NORMAL  LESSONS  53 

(A.  e.,  Helaman  2:  129;  Omni  1:  19-24;  s.  e.,  Helaman  2:  27; 
Omni  1:  6-9.) 

8.  Under  Nephite  rule  it  was  divided  into  the  following 
provinces:  Manti  and  Minon  in  the  south;  Zarahemla,  Mulek, 
and  Gideon  in  the  center;  Siron,  Antionum,  Moroni,  Nephihah, 
and  Aaron  on  the  east  coast;  and  Sidom,  Noah,  Lehi,  Morian- 
ton  and  Bountiful  in  the  north.  These  were  called  the  land 
of  Jershon. 

9.  We  notice  some  of  the  most  irmportant  places: 

a.  Manti,  at  the  head  of  the  Sidon,  in  the  south.  (A.  e., 
Alma  20:  25;  s.  e.,  Alma  20:  5.) 

6.  Zarahemla,  the  capital  city  in  the  center  of  the  land. 
(A.  e.,  Helaman  1:  19-23;  s.  e.,  Helaman  1:5.) 

c.  Ammonihah,  scene  of  Alma's  and  Amulek's  preaching  in 
the  west  valley.     (A.  e.,  Alma  6:  23-28;  s.  e.,  Alma  6:  6.) 

d.  Moroni,  a  great  city  on  the  east  coast.  (A.  e.,  Alma 
22:  14;  s.  e.,  Alma  22:  3.) 

e.  Nephihah,  the  scene  of  great  military  strategy,  on  the 
east  coast.     (A.  e.,  Alma  29:  21-30;  s.  e.,  Alma  29:  8-11.) 

/.  Lehi,  on  the  north  coast.  (A.  e.,  Alma  27:  5;  s.  e.,  Alma 
27:3.) 

g.  Bountiful,  the  scene  of  the  Savior's  appearing  in  the 
north.    (A.  e.,  Nephi  5:  1-10;  s.  e.  Nephi  5:  1-3.) 

10.  Find  on  the  map  the  following  places  mentioned:  The 
hills  Riplah,  Amnihu  and  Onidah,  and  the  Valley  of  Gideon. 

QUESTIONS. 

What  land  was  the  most  important  of  the  Book  of  Mormon 
lands?  Why?  Describe  the  land  of  Zarahemla.  Where  was  it 
located?  How  large  was  it?  Give  the  natural  divisions  of  the 
land.  Name  and  describe  the  principal  rivers.  What  lake  is 
found  in  the  territory  now?  What  is  the  probable  origin  of 
it?  Who  occupied  the  land?  Name  the  provinces  into  which 
it  was  divided  under  Nephite  rule.  Name  the  most  important 
cities.     What  other  places  are  mentioned? 


54  RELIGIO-SUNDAY  SCHOOL 

Lesson  17. 
review  of  the  lessons  on  geography. 

The  lands  of  the  Book  of  Mormon. 

What  lands  were  known  to  the  writers  of  the  Book  of  Mor- 
mon? 

State  the  general  divisions  of  the  lands. 
Name  the  great  centers  of  civilization. 

The  Land  Northward. 

Give  l^he  names  and  general  outlines  of  the  land  northward. 
By  whom  was  the  land  occupied  and  when? 
Mention  the  principal  places  in  the  land. 

The  Land  of  Nephi. 

Describe  and  locate  the  land  of  Nephi. 

By  whom  was  the  land  occupied? 

Mention  the  principal  lakes,  rivers,  and  cities. 

The  Land  of  Zarahemla. 

Locate  and  bound  the  land  of  Zarahemla.     What  of  its  im- 
portance? 

Give  the  natural  divisions,  and  the  waters  in  each. 
Mention  the  principal  provinces,  cities,  and  places. 


PART  4. 

FOUR  LESSONS  ON  BOOK  OF  MORMON  INSTITU- 
TIONS AND  WORSHIP. 

Lesson   18. 
the  religion   and   places  of   worship. 

1.  Very  little  is  known  of  the  religion  of  the  Jaredites,  only 
that  they  worshiped  the  true  God,  and  were  visited  and  min- 
istered to  by  many  prophets.  They  prospered  during  the  times 
of  their  faithfulness,  and  were  punished  for  their  apostasy, 
which  was  the  cause  of  their  final  extermination.  (A.  e..  Ether 
1:8-11;  39;  3:61-64;  6:92;  s.  e.,  Ether  1:1,  5;  3:9,  10; 
6:8.) 

2.  The  religion  of  the  Nephites,  like  that  of  their  ancestors, 
the  Israelites,  consisted  of  the  worship  of  the  true  God  ac- 
cording to  the  law  of  Moses,  which  they  strictly  observed  until 
the  coming  of  Christ,  with  some  possible  modifications  in 
the  ritual  of  worship,  such  as  the  circumstances  of  location 
would  compel.  (A.  e.,  2  Nephi  11:  45-51;  Omni  1:8,  17;  Mo- 
siah  1:  30;  Alma  14:  7,  8;  16:  3,  4;  Helaman  5:  1,  93;  Nephi 
1:  28;  s.'e.,  2  Nephi  11:  7;  Omni  1:3,  5;  Mosiah  1:5;  Alma 
14:  2;  16:  1,  13;  Helaman  5:  1,  8;  Nephi  1:  5.) 

3.  There  being  none  of  the  tribe  of  Levi,  in  the  colony,  to 
bear  the  ministry  of  the  public  service,  certain  of  the  sons  of 
Lehi  of  the  tribe  of  Manasseh  were  consecrated  to  act  in  the 
priesthood,  to  offer  the  sacrifices,  and  administer  the  law  and 
its  ordinances.  (A.  e.,  2  Nephi  4:42;  Jacob  1:18;  Mosiah 
4:  4;  11:17-19;  s.  e.,  2  Nephi  4:  5;  Jacob  1:  4;  Mosiah  4:  1; 
11:2.) 

4.  The  higher  priesthood  was  conferred  by  the  Lord  upon 
Alma  I,  about  121  B.  C.  He  organized  the  church  in  the  land 
of  Mormon,  and  shortly  afterwards  removed  to  Zarahemla. 
This  high  priesthood  continued  in  the  family  of  Alma,  and  a 
high  priest  of  his  descent  presided  over  the  church  until  the 


56  REUGIO-SUNDAY  SCHOOL 

time  of  Christ's  appearing.  (A.  e.,  Mosiah  11:  17-19;  13:  63; 
Helaman  2:  66;  s.  e.,  Mosiah  11:  2;  13:  6;  Helaman  2:  14.) 

5.  After  the  resurrection  and  ascension  of  Jesus,  in  Pal- 
estine, he  appeared  to  the  Nephites,  declared  the  law  of  Moses 
fulfilled  in  him,  instructed  them  in  righteousness,  established 
his  church,  and  chose  from  their  number  twelve  disciples  whom 
he  ordained  to  preach  the  gospel  and  administer  the  ordinances 
thereof.  The  church  prospered  for  more  than  two  centuries, 
but  division  arose  and  the  church  declined,  and  by  the  end  of 
the  fourth  century  was  apostate.  (A.  e.,  Nephi  4:  44-47;  5:1; 
7:  1-12;  9:4-8;  Nephi  the  Son  1:  27,  28;  Mormon  2:  27;  s.  e., 
Nephi  4:8;  5:1;  7:1;  9:2;  Nephi  the  Son  1:7;  Mormon 
2:4.) 

6.  At  different  times  men  arose  teaching  false  doctrines, 
and  leading  some  away  from  the  true  worship  of  God.  The 
most  serious  defection  was  in  the  first  year  of  the  reign  of  the 
Judges,  (B.  C.  91,)  and  was  caused  by  the  teachings  of  one 
Nehor,  whose  doctrines  remained  the  prevailing  religion  in 
some  provinces  for  many  years.  (A.  e..  Alma  1:  3-28;  13:  4,  5; 
14:56;   s.  e..  Alma  1:2-5;   13:2;   14:10.) 

7.  Various  forms  of  idolatry  were  indulged  in  at  different 
times  by  both  Nephites  and  Lamanites,  and  also  by  the  Jared- 
ites.     Little  in  detail  is,  however,  to  be  obtained  concerning 
it,  except  through  archaeological  research.  (A.  e.,  Enos  1:  31 
Mosiah  6:  15;  11:  159;  Alma  1:  48;  12:  25;  16:  78;*Ether  3 
64;  s.  e.,  Enos  1:5;  Mosiah  6:3;  11:19;  Alma  1:6;  12:4 
16:  12;  Ether  3:  10.) 

8.  When  the  Nephites  located  in  the  land  of  Nephi,  they 
built  in  the  city  of  Nephi  a  temple,  after  the  order  of  the 
temple  at  Jerusalem,  built  by  Solomon.  The  manner  of  its  con- 
struction was  the  same,  but  it  was  not  so  richly  adorned  with 
gold.  It  probably  contained  the  holy  place,  and  the  holy  of 
holies,  inclosed  in  a  court  or  sacred  inclosure.  (A.  e.,  2  Nephi 
4:22-25;  s.  e.,  2  Nephi  4:3.) 

9.  When  the  Nephites  occupied  Zarahemla,  they  built 
another  temple  in  that  city.  A  temple  is  mentioned  also  in  the 
City  Bountiful  and  in  other  cities,  probably  on  the  same  order 
as  the  others.  (A.  e.,  Mosiah  1:  28,  33;  Alma  11:  22;  14:  113; 


NORMAL  LESSONS  57 

Helaman  2:13;  Nephi  5 :  1 ;  s.  e.,  Mosiah  1 :  5,  6 ;  Alma  11:6; 
14:  17;  Helaman  2:4;  Nephi  5:  1.) 

10.  The  idea  of  the  synagogue  or  ''meeting,^'  was  also 
brought  with  them  from  Palestine,  where  the  germ  of  the 
synagogue  was  in  process  of  development.  No  definite  idea 
of  their  development  of  this  institution  is  given,  but  syna- 
gogues are  mentioned  frequently,  both  among  Nephites  and 
Lamanites,  as  places  of  worship.  There  is  mention  at  differ- 
ent times  of  a  place  of  worship  called  the  sanctuary,  probably 
a  temporary  place  of  worship  in  new  communities.  (A.  e., 
Alma  11:  22;  14:  113;  Helaman  2:  13;  s.  e.,  Alma  11:  6;  14:  7; 
Helaman  2:4.) 

QUESTIONS. 

What  is  known  of  the  worship  of  the  Jaredites?  Of  what 
did  the  religion  of  the  Nephites  consist?  How  was  this  law 
observed?  What  is  said  of  possible  changes?  Who  took  the 
place  of  the  Levites  among  the  people?  What  priesthood  was 
later  conferred?  Unto  whom  was  this  priesthood  given? 
How  long  did  this  order  of  things  continue?  When  did 
Jesus  appear  to  the  Nephites?  What  was  his  mission  among 
them?  What  did  he  establish  among  them?  How  long  did 
this  institution  prevail?  What  particular  form  of  departure 
is  mentioned?  What  is  said  of  idolatry?  What  institution  of 
worship  was  built  at  Nephi?  What  was  it  like?  What  is 
said  of  other  temples?  How  was  the  synagogue  originated 
among  the  Nephites?  What  other  place  of  worship  is  men- 
tioned? 


Lesson  19. 

THE   offerings   AND   FEASTS   OF   THE   LAW. 

1.  The  Nephites,  as  already  stated,  kept  the  law  of  Moses 
strictly,  which  law  provided  for  certain  sacrificial  offerings 
and  required  the  observance  of  certain  stated  feasts  and  sacred 
times.  (A.  e.,  Mosiah  1:  30;  Alma  16:  3,  4;  s.  e.,  Mosiah  1:5; 
Alma  16:  1.) 


58  RELIGIO-SUNDAY  SCHOOL 

2.  The  idea  of  the  altar  is  as  old  as  the  promise  of  salva- 
tion through  the  sacrifice  of  the  Savior.  It  was  commanded 
of  God,  and  originally  consisted  of  a  heap  of  earth  or  un- 
hewn stones.  In  the  tabernacle  and  temples,  it  was  covered 
with  metal.      (Genesis  4:3;   4:4,  5,  6;   Exodus  20:24,  25.) 

3.  The  Offerings  required  by  the  law,  may  be  classified 
under  three  heads:  The  expiatory,  the  dedicatory,  and 
eucharistic  offerings. 

4.  The  expiatory  offerings  were:  a.  The  sin  offering,  which 
consisted  of  an  animal  burned  without  the  camp  or  city, 
its  blood  being  sprinkled  upon  the  altar  of  incense,  and  some 
poured  at  the  base,  in  the  holy  place  of  the  tabernacle  or 
temple.  It  regarded  the  worshiper  as  a  sinner,  and  expressed 
his  means  of  reconciliation  to  God.  (Leviticus  4:  3-7.)  h.  The 
trespass  offering,  consisted  of  an  animal,  though  the  poor 
might  bring  some  flour.  It  was  burned  upon  the  altar,  and 
the  blood  poured  upon  the  base  of  the  altar.  It  expressed 
the  forgiveness  of  a  particular  transgression,  whether  to 
God  or  man,  differing  from  the  general  idea  of  a  sinner,  as  in 
the  sin  offering.     (Leviticus  5:  1-10.) 

5.  The  dedicatory  offering  was:  The  burnt  offering,  which 
consisted  of  an  animal,  was  slain  and  burned  upon  the  altar, 
as  an  expression  of  the  dedication  or  consecration  of  the 
worshiper's  life  to  God.  It  recognized  the  worshiper's  recon- 
ciliation to  God.     (Leviticus  1:2-9.) 

6.  The  eucharistic  or  thank  offerings  were:  a.  The  peace 
offering,  which  consisted  of  animal  and  vegetable  food.  The 
offering  was  divided  in  three  parts,  one  for  the  priest,  one 
for  the  worshiper,  and  one  for  the  altar.  It  was  thus  rep- 
resented that  the  worshiper,  the  priest,  and  God  were  taking 
a  meal  together,  an  expression  of  fellowship  with  God. 
(Leviticus  3:  1.)  b.  The  meat  offering,  which  consisted  of 
vegetable  food  only,  was  divided  between  the  altar  and  the 
priest,  and  expressed  simply  thanksgiving  to  God.  (Leviticus 
2:  1-3.) 

7.  The  feasts  or  sacred  times,  and  periodical  observances 
are  naturally  grouped  in  three  groups:  Those  connected  with 
the  Sabbath,  the  great  or  historical  feasts,  and  the  one  fast. 


NORMAL  LESSONS  59 

8.  Those  connected  with  the  Sabbath  were:  a.  The  weekly 
Sabbath,  the  seventh  day  of  the  week,  observed  as  a  day  of 
rest.  (Exodus  20:8-11.)  b.  The  new  moons,  the  first  day 
of  each  month,  observed  by  special  sacrifices.  (Numbers 
10:  10.)  c.  The  feast  of  trumpets  or  seventh  new  moon,  the 
first  day  of  the  seventh  month  ( September-October) ,  the 
New  Year  Day  of  the  secular  year,  observed  by  special  sac- 
rifices   and   the   blowing  of   trumpets.      (Leviticus    23:24.) 

d.  The  Sabbatical  year,  every  seventh  year,  which  was  ob- 
served as  a  year  of  rest;  the  ground  was  not  tilled,  and  the 
natural  crops  were  left  ungathered  for  the  poor.  (Leviticus 
25:2-7.) 

e.  The  year  of  jubilee,  every  fiftieth  year,  observed  by  the 
general  forgiveness  of  debtors,  release  of  slaves,  and  return 
of  land  to  original  owners.    (Leviticus  25:  9,  10.) 

9.  The  great  or  historical  feasts,  were:  a.  The  Passover 
was  held  on  the  fourteenth  day  of  the  first  month  (March- 
April)  .  It  was  observed  by  the  slaying  of  the  paschal  lamb, 
and  by  the  eating  of  unleavened  bread,  and  commemorated 
the  flight  from  Egypt.    (Exodus  12:  18-42.) 

b.  The  feast  of  weeks,  or  Pentecost,  fifty  days  after  the 
Passover,  observed  by  the  offering  of  the  first  fruits  of  the 
harvest  and  commemorated  the  giving  of  the  law.  (Exodus 
19:  1-11;  Leviticus  23:  15-21.) 

c.  The  feast  of  tabernacles,  observed  from  the  15th  to  21st 
of  the  seventh  month  (September-October),  by  the  offering 
of  special  sacrifices  and  living  in  tents  or  booths,  commemo- 
rating the  wandering  in  the  wilderness.  (Leviticus  23:  34-43.) 

10.  The  fast  day  of  atonement,  observed  on  the  tenth  day 
of  the  seventh  month  (September-October),  the  only  fast 
prescribed  by  the  law,  observed  fasting.  The  scapegoat  was 
sent  out  of  the  camp,  bearing  the  sins  of  the  people,  and  on 
this  day  only,  the  high  priest  entered  the  holy  of  holies  with 
the  blood  of  atonement,  showing  reconciliation  to  God.  ( Exodus 
30:  10;  Leviticus  23:  27.) 


6P  RELIGIO-SUNDAY  SCHOOL 

QUESTIONS. 

What  was  the  basis  of  the  religious  observance  of  the  Ne- 
phites?  What  is  said  of  the  altar?  Of  what  did  it  consist? 
What  three  kinds  of  offerings  were  required?  What  were  the 
expiatory  offerings?  What  was  the  sin  offering?  In  what 
respect  does  the  trespass  offering  differ  from  the  sin  offering? 
What  offering  was  the  dedicatory  offering?  How  did  this 
offering  regard  the  worshiper?  What  is  meant  by  the 
eucharistic  offerings?  What  offerings  were  eucharistic?  Ex- 
plain the  peace  offering.  What  was  the  meat  offering?  How 
mlany  groups  of  feasts  and  holy  times  are  made?  What  in- 
stitutions are  connected  with  the  Sabbath?  What  was  the 
Sabbath?  What  were  the  new  moons?  Describe  the  feast 
of  trumpets?  What  was  the  Sabbatical  year?  What  was  the 
year  of  jubilee?  /What  feasts  are  called  historical?  Describe 
the  Passover.  What  was  the  feast  of  weeks.  Describe  the 
feast  of  tabernacles.  What  was  the  day  of  atonement?  How 
were  the  sins  of  the  people  borne  away? 


Lesson  20. 
the  secular  institutions  of  the  book  of  mormon. 

1.  Forms  of  Government  and  Laws. 

a.  The  Jaredite  nation  had  a  monarchial  form  of  govern- 
ment, with  the  peculiarity  of  the  younger  son  succeeding  to 
the  throne. 

6.  The  laws  of  the  Jaredites  were  liberal,  providing  for 
religious  liberty  and  security  of  property,  but  tyranny  and 
usurpation  were  very  frequent.  (A.  e.,  Ether  3:  63;  s.  e., 
Ether  3:  10.) 

c.  The  Nephites  were  governed  by  kings  or  Nephis,  from  the 
time  of  Lehi  to  the  time  of  Mosiah  II,  a  period  of  509  years. 

d.  The  laws  of  the  Nephite  kingdom  were  very  liberal,  and 
underwent  a  gradual  development  until  the  days  of  Mosiah 
II,  who  codified  the  laws  in  a  sort  of  constitution.  Thfey 
provided   personal   freedom,    religious   liberty,   and   property 


NORMAL  LESSONS  61 

rights.  The  laws  punished  offenders,  and  were  executed  very 
strictly.  (A.  e.,  Jacob  1:11;  Jarom  1:13;  Mosiah  13:15; 
s.  e.,  Jacob  1:3;  Jarom  1:3;  Mosiah  13 :  2.) 

e.  After  the  days  of  Mosiah  II,  the  Nephites  were  governed 
by  judges  under  the  laws  of  Mosiah,  in  a  republic. 

/.  The  laws  of  the  judges  provided  that  the  rulers  should 
be  chosen  by  the  voice  of  the  people,  for  life,  or  during  good 
behavior.  There  was  no  congress  or  council  to  share  the 
government  with  the  judges,  but  the  right  of  petition  of  the 
people  was  respected,  touching  any  change  in  the  law.  Com- 
plete religious  liberty  was  granted,  slavery  was  prohibited, 
punishment  for  murder,  treason,  or  sedition  was  by  death; 
and  for  lesser  offenses,  by  imprisonment.  The  chief  judge 
was  subject  to  trial  or  impeachment,  before  a  number  of 
subordinate  judges,  and  the  subordinate  judges  were  tried 
before  the  chief  judge.  (A.  e.,  Mosiah  13:  15;  Alma  1:  51; 
2:23;  8:48;  16:8;  23:3;  s.  e.,  Mosiah  13:2;  Alma  1:7; 
2:  5;  8:  8;  16:  2;  23:  1.) 

g.  The  republic,  under  the  government  of  the  judges,  fell 
apart  about  A.  D.  30,  and  was  succeeded  by  a  loose  confed- 
eracy. 

h.  The  provisions  of  the  confederacy  guaranteed  religious 
liberty,  prevented  the  establishment  of  a  kingdom,  and  pro- 
hibited civil  war.     (A.  e.,  Nephi  3:  52-54;  s.  e.,  Nephi  3:  6.) 

i.  Under  the  law  of  Mosiah,  weights,  nmasures,  and  money 
values  were  established  uniform  in  the  land.  Of  these  we 
have  data  relative  to  the  money,  which  is  as  follows:  The 
standard  of  value  was  a  measure  of  barley  or  other  grain 
(a.  e..  Alma  8:48;  s.  e..  Alma  8:8),  which  was  the  value 
of  a  gold  senine,  and  the  wages  of  a  judge  on  the  bench  for 
a  day's  service. 

SILVER. 

Lesser   Coins. 

2  leahs  make  one  shiblum. 
2  shiblums  make  one  shiblon. 
2  shiblons  make  one  senum. 


62  RELIGIO-SUNDAY  SCHOOL 

Greater  Coins. 

2  senums  make  one  amnor. 
2  amnors  make  one  ezrom. 
An  onti  the  value  of  them  all. 

GOLD. 

2  senines  make  one  seon. 

2  seons  make  one  shum. 

A  limnah  the  value  of  them  all   (7  senines). 

3  shiblons  of  silver  the  value  of  an  antion  of  gold. 

A  senum  of  silver  was  equal  in  value  to  a  senine  of  gold. 

2.  Chronology  and  the.Nephite  Year. 

a.  The  Jaredites  seem  to  have  counted  their  time  from  the 
accession  of  each  king,  being  so  many  years  of  the  reign  of 
the  king. 

h.  The  Nephites  reckoned  their  time  from  the  "time  Lehi 
left  Jerusalem,''  which  was  600  B.  C,  until  the  beginning  of 
the  reign  of  the  judges,  91  B.  C.  (A.  e.,  2  Nephi  4:  44;  Mosiah 
4:  6;  13:  67;  s.  e.,  2  Nephi  4:  5;  Mosiah  4:  2;  13:  7.) 

c.  From  the  seating  of  the  first  chief  judge,  the  time  was 
reckoned  as  "the  first,  the  fifth,  or  the  thirtieth  year  of  the 
reign  of  the  judges"  for  one  hundred  years,  or  until  nine 
years  after  the  birth  of  Christ.  (A.  e.,  Alma  1:  1;  2:  1;  Nephi 
1:  1,  43-45;  s.  e..  Alma  1:1;  2:1;  Nephi  1:  1,  8.) 

d.  Nine  years  after  the  sign  of  the  birth  of  Christ,.. the 
Nephites  began  to  count  their  time  from  the  ^'sign  of  the 
coming  of  Christ,"  and  this  order  was  continued  until  the 
close  of  the  record,  A.  D.  421.  (A.  e.,  Nephi  1:  43-45;  2:1; 
4:  6;  Nephi  the  Son  1:  1,  56,  57;  s.  e.,  Nephi  1:  8;  2:  1;  4:  2; 
Nephi  the  Son  1:  1,  11.) 

e.  The  Nephite  year  was  evidently  modeled  after  the  Jewish 
year,  as  in  use  before  the  Captivity,  and  was,  probably,  a 
solar  year  of  twelve  or  thirteen  lunar  months  of  twenty-nine 
or  thirty  days.  At  the  time  of  Christ,  the  year  began  in 
April.  No  names  of  months  are  given,  following  the  usage 
of  the  early  Jewish  historians,  by  calling  the  number  of  the 
month,  as  the  first,  third,  or  eleventh  month.    (A.  e.,  Omni 


NORMAL  LESSONS  63 

1:37;  Alma  21:149;  24:1;  Nephi  4:6;  s.  e.,  Omni  1:10; 
Alma  21:  34;  24:  1;  Nephi  4:  2.) 

/.  The  Jewish  year  consisted  of  twelve  or  thirteen  lunar 
months.  The  beginning  of  the  sacred  year  was  reckoned  from 
the  moon  after  the  vernal  equinox.  The  following  table  will 
show  the  arrangemient : 

Month  Time  Month  Time 

Isit  Abib  ^'arch-April  7th   Ethanim September-October 

2d  Zif      April-May  8th  Bui  October-November 

3d May-June  9th November-December 

4th June- July  IQth December- January 

5th July- August  11th January-February 

6th    A.ugust-Septemberl2th February-March 

Thirteenth  intercalary  month,  between  February  and 
April,  every  third  year,  to  complete  the  year. 

QUESTIONS. 

What  is  said  of  the  Jaredite  government  and  laws?  How 
were  the  Jaredites  governed  during  the  first  part  of  their 
history?  What  is  said  of  the  early  laws?  What  form  of 
government  was  had  during  the  reign  of  the  judges?  Men- 
tion the  principal  provisions  of  the  laws,  under  the  judges. 
What  form  of  government  succeeded  the  judges?  What  did 
this  provide  against?  What  can  you  say  of  the  weights, 
measures,  and  money?  Give  the  table  of  money  values.  In 
what  way  did  the  Jaredites  reckon  the  time?  From  what 
event  did  the  Nephites  begin  to  count  time?  What  change 
was  subsequently  made?  What  other  change  was  adopted 
later?  What  is  said  of  the  Nephite  year?  How  did  the 
Jews  reckon  their  year? 


64  RELIGIO-SUNDAY  SCHOOL 

Lesson  21. 
review  of  part  iv. 

1.  Tell  what  is  said  about  the  Jaredite  religion. 

2.  Concerning  the  Nephite  religion,  state:  (a)  its  origin; 
(b)  of  what  it  consisted;  (c)  how  the  priesthood  was  pro- 
vided; (d)  what  change  was  made  at  the  coming  of  Christ, 
(e)  What  of  idolatry? 

3.  What  meeting  place  or  sacred  buildings  are  mentioned? 
How  had  the  Nephites  the  synagogues?  What  were  their 
temples  like? 

4.  What     religious     observance    did    the    Nephites   keep? 
What  can  you  say  of  the  altar?     What  three  kinds  of  offer- 
ings are  named?    How  many  offerings  were  there?    Describe 
each  one. 

5.  What  feasts  and  sacred  times  were  observed?  How  are 
they  classified?     Describe  each  one. 

6.  Tell  what  is  said  of  the  government  of  the  Jaredites. 

7.  How  were  the  Nephites  governed  in  different  ages? 
What  did  their  laws  provide? 

8.  Name  and  describe  their  money. 

9.  Give  the  different  ways  that  the  people  reckoned  the 
time. 

10.  What  is  said  of  the  Nephite  year?  Tell  of  the  Jewish 
year. 


PART  5. 

SEVEN  LESSONS  ON  ZION'S  RELIGIO-LITERARY 
SOCIETY. 

Lesson  22. 

THE  HISTORY  OF  ZION'S  RELIGIO-LITERARY  SOCIETY. 

Religio-Literary  Society. — Every  permanent  institution 
is  the  outgrowth  of  actual  demands.  Usually  the  growth  is 
gradual.  Beginning  with  a  germ,  or  principle,  the  idea  un- 
folds and  develops  until  the  fullness  is  realized.  It  was  so 
with  2;ion's  Religio-Literary  Society.  The  principle  existed, 
and  being  made  manifest,  it  was  developed  and  cultivated 
until  to-day  we  have  the  society  well  along  in  the  line  of 
development. 

1.  Preparation. — 1.  Desire  for  Improvement.  With  obedi- 
ence to  the  gospel,  invariably  comes  the  desire  for  knowledge, 
in  order  to  accomplish  good,  because  the  spirit  of  the  gospel 
is  a  spirit  of  active  service.  Therefore,  one  partaking  of  the 
true  spirit  desires  to  be  of  the  best  service,  and  hence  recog- 
nizes at  once  necessity  for  preparation  for  that  service. 

2.  Various  Organizations. — This  desire  in  the  souls  of  the 
youth  of  the  church  created  a  demand  which  sought  supply 
in  various  organizations  of  young  people  in  a  number  of 
places,  each  laboring  to  the  same  end,  and  yet  each  different 
in  some  respects  from  the  others.  Some  of  these  societies 
turned  their  attention  mostly  to  literary  and  musiqal  study, 
others  to  debates  and  parliamentary  practice,  and  others  to 
religious  study,  and  yet  all  were  organized  for  mutual  im- 
provement and  the  development  of  the  individual. 

3.  Desires  for  Unity. — As  these  various  organizations  pro- 
gressed, it  became  more  and  more  apparent  that  better  and 
greater  results  could  be  attained  by  unity  of  effort.  It  was 
seen  that  instead  of  many  different  and  independent  organi- 
zations each  going  its  own  way,  it  would  be  better  to  have 


66  RELIGIO-SUNDAY  SCHOOL 

one  organization  embodying  the  central  idea  and  yet  making 
provision  for  each  individual  society.  By  this  means  all 
would  come  to  a  unity,  and  all  would  be  strengthened  by  each 
contributing  to  the  power  of  the  whole. 

II.  Organization. — 1.  Temporary.  The  first  step  towards 
a  general  organization  was  in  1891.  A  "Department  of  cor- 
respondence" was  opened  in  Autumn  Leaves,  through  which 
the  young  might  discuss  various  questions  of  general  interest, 
and  by  means  of  which  they  might  cultivate  their  literary 
powers,  and  acquire  the  habit  of  writing  for  the  public,  and 
thus  qualify  themselves  for  usefulness  in  this  direction. 
Through  this  department,  to  a  greater  or  lesser  degree,  the 
thought  of  organizing  the  scattered  forces  into  a  united 
effort,  received  a  strong  impetus.  A  call  was  made  through 
this  department  for  the  various  societies  to  send  representa- 
tives to  meet  during  the  General  Conference  of  1892  at  In- 
dependence, Missouri. 

By  arrangement  with  the  General  Conference  of  1892,  a 
meeting  was  held  on  April  11,  attended  by  a  few  interested 
workers  from  several  of  the  societies  before  mentioned.  This 
meeting  appointed  a  committee  of  three  to  draft  a  plan  of 
organization  and  report  at  the  following  General  Conference. 

2.  Permanent.  The  committee  on  organization  reported  at 
the  conference  of  1893,  at  Lamoni,  Iowa-  An  extract  from 
the  secretary's  record  is  as  follows:  "The  young  people  of 
the  Reorganized  Church  of  Latter  Day  Saints  met  at  Lamoni, 
Iowa,  April  14,  1893,  at  7  p.  m.,  for  the  purpose  of  effecting 
a  general  organization  throughout  the  church." 

The  name  "Zion's  Religio-Literary  Society"  was  adopted. 

III.  Development, — 1.  Constitution  and  Plan.  The  con- 
stitution drafted  by  the  committee  on  organization  provided 
for  four  distinct  depari^ments  of  work;  viz.  Religious,  Mis- 
sionary, Temperance,  and  Literary.  This  was  in  harmony 
with  the  name,  ^'Religio-Literary,"  and  doubtless  suggested 
the  thought,  first  religious,  and  second,  literary. 

2.  Periodical.  The  executive  committee  decided  to  publish 
weekly  programs  to  be  prepared  by  four  superintendents,  one 
for  each  of  the  departments  above  mentioned.     As  a  medium 


NORMAL  LESSONS  67 

for  this  publication  a  small  monthly  periodical,  The  Program, 
was  issued,  and  made  its  first  appearance  in  July,  1893. 

3.  Departments.  During  the  year  1894  the  four  depart- 
ments were  subdivided  into  senior  and  junior,  making  eight 
separate  programs  with  eight  superintendents. 

At  the  convention  of  1897  a  continuous  course  of  study 
was  adopted  for  each  of  the  four  departments,  as  follows: 
for  religious  department,  Book  of  Mormon  and  archaeology; 
for  literary,  travels  and  such  other  matter  as  might  be 
required ;  for  temperance,  music  and  temperance  in  all  things ; 
for  history,  church  history  to  have  special  consideration. 

Following  the  convention  of  1897,  the  Program  was  dis- 
continued and  the  programs  of  study  were  published  in  Au- 
tumn Leaves. 

In  1898  the  constitution  was  revised,  providing  for  one 
continuous  course  of  study,  and  the  course  chosen  was  Book 
of  Mormon  and  archaeology,  with  the  first  meeting  of  each 
month  devoted  to  prayer  and  testimony  service. 

In  1900  a  home  department  was  established  for  the  pur- 
pose of  extending  the  work  to  those  who  for  any  reason  can 
not  avail  themselves  of  regular  society  work. 

In  1902  the  convention  authorized  the  publication  of  a 
Quarterly/  to  contain  the  lessons  and  programs  of  study,  and, 
the  first  issue  appeared  in  October. 

A  normal  department  was  established  in  1907  in  connection 
with  the  General  Sunday  School  Association  named  the 
"Religio  Sunday  School  Normal  Department." 

HISTORY  OF  THE  RELIGIO. 

I.  Prep.;  1.  Des.  Imp.;  2.  Va.  Or.;  3.  Des.  Un. 

II.  Or;  1.  Tem.;  2.  Per.  1893. 

IIL  Dev.;  1.  Con.  and  PI.;  2.  Per.;  3.  Dep. 

REVIEW  QUESTIONS. 

Of  what  is  every  permanent  institution  the  outgrowth? 
What  prompted  the  organization  of  various  young  people's 
societies? 

What  prompted  the  organization  of  a  general  society? 


68  RELIGIO-SUNDAY  SCHOOL 

When  and  how  was  the  first  step  taken  towards  a  general 
organization? 

Where  and  when  was  the  preliminary  meeting  held? 

What  did  this  first  meeting  do? 

When  and  where  was  the  permanent  general  society- 
organized. 

What  plan  of  work  was  provided  by  the  first  constitution? 

Tell  about  the  first  periodical. 

What  change  in  plan  of  work  was  made  in  1894? 

What  important  change  was  made  in  1897? 

In  the  same  year  what  was  done  regarding  a  periodical? 

What  further  important  change  was  made  in  the  course  of 
study  in  1898? 

What  new  department  was  added  in  1900? 

When  was  the  Quarterly  first  published? 

What  new  department  was  added  in  1907? 


Lesson  23. 


THE   DEFINITION   OF   ZION  S   RELIGIO-LITERARY   SOCIETY. 

A  knowledge  of  what  the  Religio  is  will  help  to  a  better 
understanding  of  its  principles  and  plans,  and  an  under- 
standing of  the  principles  and  plans  of  any  institution  are 
essential  to  the  best  service  by  those  who  are  workers  therein. 

I.  We  base  the  following  Definition  upon  the  language  of 
the  "preamble"  to  the  constitution  of  the  society: 

1.  Zion's  Religio-Literary  Society  is  an  orgamization  of  the 
young  people  of  the  church. 

2.  In  a  systematic  and  united  effort  to  do  good  to  others. 

3.  For  improvement  in  the  principles  and  practice  of  mor- 
ality and  Christianity. 

4.  To  secure  social  and  intellectual  developTnent. 

IL  We  may  with  profit  study  this  definition  more  carefully 
and  obtain  a  better  understanding  of  what  the  Religio  is. 

1.  An  organization  of  the  young  people  of  the  church. 
The  term  young  people  is  used  to  distinguish  the  youth  from 


NORMAL  LESSONS  69 

the  very  small  children  upon  one  side  and  the  adults  upon 
the  other.  While  all  are  permitted  to  be  workers  in  the 
society,  and  all  are  encouraged  to  do  so  except  very  small 
children,  it  is  designed  primarily  for  the  youth,  and  young 
manhood  and  young  womanhood  of  the  church. 

2.  That  it  is  an  organization  of  the  young  people  of  the 
church  does  not  exclude  nonchurch  members  from  uniting 
with  it.  Article  IV,  section  1,  of  the  constitution  for  local 
societies,  says,  "Members  of  the  church,  and  such  persons  as 
may  have  been  made  acquainted  with  the  object  of  the  society 
and  the  duties  of  members  therein,  and  who  express  a  desire 
to  become  members,  and  a  willingness  to  comply  with  such 
duties,  are  eligible  for  membership." 

3.  A  systematic  and  united  effort.  In  the  preceding  lesson 
we  saw  that  the  society  was  an  effort  to  unify  the  efforts 
that  were  being  made  in  a  number  of  localities  by  means  of 
^'students'  societies,"  mutual  improvement  societies,  and  the 
like. 

4.  To  do  good  to  others  is  a  commendable  object,  and  is 
the  fundamental  principle  of  all  real  Christian  development. 
This  is  one  of  the  avowed  objects. 

5.  Improvement  in  the  principles  and  practice  of  morality 
and  Christianity  is  sought  through .  the  "doing"  idea.  By 
means  of  numerous  committees,  activity  upon  the  part  of 
every  member  is  encouraged  and  provided  for,  so  that  the 
"practice"  of  morality  and  Christianity  is  secured.  A  study 
of  the  word  of  God  in  the  lessons,  as  well  as  by  means  of 
program  work,  induces  improvement  in  a  knowledge  of  the 
"principles." 

6.  Provision  is  made  for  the  social  development  in  the  work 
of  the  social  committee.  This  committee  is  to  provide  for  the 
social  feature  of  the  society  work,  seeking  to  promote  socia- 
bility at  all  times,  and  upon  special  occasions  under  the 
auspices  of  the  committee. 

III.  From  these  considerations  it  will  be  seen  that  the 
Religio  combines  the  ideas  of  study  and  practice.  It  is  in 
many  senses  a  training  school — ^training  for  the  Master's 
service.     It  seeks  to  combine  enough  of  pleasure  and  amuse- 


70  RELIGIO-SUNDAY  SCHOOL 

ment,  or  entertainment,  that  the  work  may  not  become  irk- 
some. Its  special  mission,  or  one  of  them,  perhaps,  is  to 
take  the  boy  and  girl  at  the  age  when,  too  frequently,  they 
get  "too  big"  for  Sunday  school,  and  tide  him  over  the  time 
of  danger  until  his  interest  in  the  church  awakens  and  he 
is  safe  within  its  folds. 

BLACKBOARD    OUTLINE. 


zion's  religio-literary 

SOCIETY. 

L 

Def.  1. 
2. 
3. 
4. 

Or.  Yo.  Pe.  Ch. 
Sys.  Un.  Ef.  D.  Go. 
Im.  Pri.  Pra.  Mo.  Ch'y. 
Se.  So.  In.  Dev. 

11. 

1.  Des 

priv.  for  yo.     2.  Does  not 

ex. 

n-ch. 

Me. 

3.  Un. 

Ef.  4.  Dr.  go  to  0th.     5. 

Im. 

Prin. 

and 

Prac.  Mor.  and  Ch'y.    6.  So. 

and  In.  Dev. 

III.  Tr.  sch.  Mas.  Ser. 

1 

REVIEW  QUESTIONS. 

Why  should  an  understanding  of  the  principles  and  plans 
of  the  Religio  be  obtained  by  its  members? 

Give  the  definition  of  Zion's  Religio-Literary  Society. 

What  is  comprehended  by  the  term  young  people? 

Who  may  be  members? 

What  are  the  qualifications  of  eligibility? 

What  was  the  primary  object  sought  in  organizing  the 
society? 

What  is  mentioned  as  being  fundamental  to  all  real  Chris- 
tian development? 

How  is  the  practice  of  Christianity  provided  for  in  the 
plans  of  the  society? 

What  provision  is  made  for  social  development? 

What  two  ideas  are  combined  in  the  work  of  the  Religio? 

How  is  it  a  training  school? 

What  special  mission  is  pointed  out? 


NORMAL  LESSONS  71 

Lesson  24. 
the  organization  of  the  religio. 

In  studying  the  organization  of  the  Religio  we  shall  con- 
fine ourselves  mostly  to  the  local  organizations,  and  those 
wishing  to  extend  their  study  to  the  organization  of  districts 
and  the  general  society  are  referred  to  the  constitution  and 
by-laws. 

Naturally  the  subject  of  organization  in  reference  to  the 
Religio  resolves  itself  into  the  three  subdivisions:  Officers, 
teachers  and  classes,  and  committees. 

I.  Officers. — The  constitution  after  enumerating  certain 
officers  provides  that  "other  officers  may  be  selected  when 
necessary."  Those  enumerated  whose  duties  are  defined  are 
as  follows: 

1.  President.  This  officer  "shall  be  a  member  of  the 
church  in  good  standing."  He  is  chairman  of  the  program 
committee  in  addition  to  the  duties  usually  belonging  to  the 
office. 

2.  Vice  President.  He  is  the  "associate"  of  the  president, 
and  besides  the  usual  duties  of  the  office,  he  is  chairman  of 
the  social  committee. 

3.  Secretary.  In  addition  to  the  usual  secretary  work,  he 
is  chairman  of  the  lookout  committee. 

4.  Treasurer.  In  addition  to  the  duties  of  custodian  of 
funds,  he  is  chairman  of  the  relief  committee. 

5.  Librarian.  The  constitution  says :  "The  Librarian  shall 
be  a  member  of  the  local  library  board,  and  as  such  shall 
have  charge  of  the  library  interests  of  the  local,  and  shall 
do  what  can  be  done  practically  in  collecting  and  preserving 
such  evidence  of  archaeology  and  other  data  as  has  a  bear- 
ing in  establishing  the  fact  of  the  ancient  civilization  of 
America." 

6.  Chorister  and  Organist.  These  officers  are  members  of 
music  committee  and  preside  over  the  musical  features  of 
program  work. 

7.  Home  Department  Superintendent.  This,  officer  is  in 
charge  of  this  department  and  his  duty  is  to  seek  to  promote 


72  RELIGIO-SUNDAY  SCHOOL 

home  study  upon  the  part  of  those  who  do  not  attend  the 
society  sessions. 

II.  Teachers  and  Classes. — There  are  technically  but  two 
departments  of  class  work,  senior  and  junior,  while  prac- 
tically the  senior  department  is  made  up  of  classes  of  a  num- 
ber of  different  grades. 

1.  Senior.  This  includes  all  studying  the  regular  lessons, 
and  ranges  in  age  from  about  fourteen  up. 

2.  Juniors.  This  includes  all  under  fourteen;  but  it  is  not 
intended  that  children  under  about  ten  should  be  encouraged 
very  much  to  attend  Religio,  and  should  do  so  only  when 
accompanied  by  older  members  of  the  family  and  when  living 
near  the  place  of  meeting. 

III.  Committees. — The  committee  work  is  much  diversified, 
and  is  so  planned  as  to  provide  special  duties  for  as  nearly 
every  member  as  practicable.  This  is  the  leading  feature  of 
"training"  work,  and  when  carefully  carried  out  is  a  strong 
factor  in  the  development  of  the  individual  for  service. 

1.  Program  Committee.  This  committee  makes  out  the 
programs  and  assigns  the  parts  to  the  members,  and  sees 
that  the  programs  are  properly  carried  out.  Much  of  the 
life  of  the  society  depends  upon  the  work  of  this  committee, 
and  its  work  should  be  carefully  done. 

2.  Social  Committee.  This  committee  does  what  it  can  to 
promote  sociability  among  the  members  and  seeks  to  make 
strangers  and  visitors  welcome  at  the  meetings.  It  may 
provide  social  occasions  as  a  feature  of  its  work.  An  active 
social  committee  begets  warmth  and  cordiality  to  a  society. 

3.  Lookout  Committee.  This  is  the  membership  committee, 
and  is  intrusted  with  soliciting  new  members,  enlivening  old 
members,  reclaiming  erring  and  indifferent  members,  and 
trying  transgressing  members.  A  reading  of  the  duties  of 
this  committee  reveals  clearly  the  great  importance  of  its 
work  being  done,  "carefully,  prayerfully,  and  persistently." 
There  is  not  much  more  important  work  than  reclaiming  an 
indifferent  "member  or  reforming  an  erring  one. 

4.  Relief  Committee.  This  committee  seeks  to  look  after 
the  needy,  bestowing  such  kindly  ministrations  upon  the  poor, 


NORMAL  LESSONS  73 


afflicted,  or  unfortunate,  as  will  gladden  the  hearts  and  cheer 
the  spirits,  and  when  necessary  and  practicable  providing 
material  comforts  and  necessities. 

5.  Good  Literature.  This  committee  is  to  encourage  the 
reading  of  good  books  and  papers,  endeavoring  as  much  as 
possible  to  circulate  the  church  books  and  periodicals,  sup- 
plying them  to  libraries  and  reading  rooms,  and  public  places, 
etc. 

6.  Executive  Committee.  This  committee  is  composed  of 
the  officers  of  the  society,  and  are  to  have  charge  of  all  the 
intejrests  of  the  society  not  otherwise  provided  for. 

BLACKBOARD   OUTLINE. 


ORGANIZATION  OF  THE 

RELIGIO. 

L 

Officers.  1  p. 
C  and  0. 

2. 

V. 

P.,  3.  S. 

,4. 

T. 

,5. 

L., 

6. 

II. 

Te.  and  CI.; 

1. 

Se 

,  2.  Ju. 

Ill 

.  Com.  1.  P., 

2. 

s., 

3.  L.,  4. 

R., 

5. 

G. 

L. 

REVIEW  QUESTIONS. 

What  are  the  three  main  subdivisions  of  organization? 

What  officers  may  a  Religio  have? 

State  briefly  the  duties  of  president. 

Give  next  officer  and  duties. 

What  officer  comes  third?     Give  duties. 

Which  officer  follows?     Give  duties. 

What  is  the  fifth  officer?    His  duties. 

Name  other  officers  and  state  briefly  their  duties. 

How  many  grades  of  class  work?     What  are  they? 

Give  the  basis  of  classification. 

What  is  said  of  the  importance  of  committee  work? 

Name  the  five  leading  committees  and  their  work. 

What  is  the  executive  committee  and  its  work? 


74  RELIGIO-SUNDAY  SCHOOL 

Lesson  25. 
the  home  department. 

1.  Definition. — "It  is  the  branch  of  the  Religio  designed 
to  reach  those  isolated  from  church  privileges,  or  who  are 
not  permitted,  for  any  reason,  to  attend  the  sessions  of  a 
local  society,  and  bring  them  into  communication  and  asso- 
ciation with  the  household  of  faith."  The  object  is  to  extend 
the  privilege  of  a  systematic  course  of  study  to  all  those  who 
do  not  avail  themselves  of  the  advantages  of  society  work. 

IL  Organization. — 1.  Superintendent.  The  society  elects 
a  home  department  superintendent,  "who  should  seek  to  enlist 
all  members  of  the  church  in  the  work,  and  enroll  them  as 
members  of  the  local  society,  or  home  classes."  The  duties 
are: 

a.    To  organize  home  classes. 

6.  To  distribute  report  blanks,  Quarterlies,  and  other  sup- 
plies, and  collect  reports  and  contributions. 

c.  To  give;  information  on  lesson  to  members  of  the  classes 
when  necessary. 

d.  To  encourage  and  assist  home  class  members  in  their 
work. 

2.  A  class  may  be  composed  of  one  individual,  a  family, 
or  a  neighborhood.  The  duties  and  privileges  of  home  class 
members  are: 

a.  To  study  the  lesson  each  week  as  outlined  in  the  Religio 
Quarterly. 

b.  To  report  to  their  home  department  superintendent  as 
required. 

c.  To  contribute  according  to  their  ability  ai\.d  willingness 
for  carrying  on  the  work. 

d.  They  should  prepare  literary  papers  as  outlined  when 
practicable. 

e.  They  should  attend  meetings  of  the  local  society  when 
convenient. 


NORMAL  LESSONS  75 

III.  Plan  of  Work. — 1.  How  to  Organize. 

a.  Anyone  noting  opportunity  and  wishing  to  organize  a 
class  in  any  locality  should  cooperate  with  the  district  or 
stake  home  department  superintendent  when  in  an  organized 
stake  or  district,  or  with  the  general  home  department  super- 
intendent when  not  in  an  organized  district  or  stake. 

h.  Anyone  residing  in  a  locality  where  there  is  no  one  in 
charge  of  home  department  work  may  join  this  department 
by  sending  his  name  and  address  to  the  district  or  stake  home 
department  superintendent  if  in  a  district  or  stake.  Other- 
wise, send  to  the  general  home  department  superintendent. 

2.  Representation.  Members  of  the  home  department  are 
entitled  to  representation  in  conventions  upon  the  same  basis 
as  members  of  the  regular  department. 

a.  Home  classes  within  the  limits  of  locals,  districts  or 
stakes,  may  send  delegates  to  the  district  or  stake  conven- 
tions, and  in  selecting  them  will  conform  to  the  rules  govern- 
ing the  locals  in  such  district  or  stake. 

h.  Classes  not  within  a  district  or  stake  may  send  delegates 
to  the  General  Convention,  and  will  be  governed  by  the  rules 
of  representation  as  given  in  the  constitution  and  by-laws 
for  the  general  society. 

3.  Supplies.     The  supplies  for  carrying  on  the  work  are: 

a.  The  Bible   (Inspired  Translation  preferred). 

b.  The  Book  of    Mormon. 

c.  The  Religio   Quarterly. 

d.  Doctrine  and  Covenants. 

e.  Autumn  Leaves,  as  it  contains  the  Religio's  Arena,  the 
official  publication. 

/.    Divinity  of  the  Book  of  Mormon  Proven  by  Archaeology. 


76 


RELIGIO-SUNDAY  SCHOOL 


BLACKBOARD   OUTLINE. 


THE   HOME  DEPARTMENT. 

I.  Def. 

II.  Org.  1.  Su.,  Du.:   a.  Or.  Ho.  CI.,  b.  Dis.  Sup., 

c.  Gi.  In.,  d.  En.  Me. 
2.  A  CI.  Du.:   a.  Stu.  Les.,  b.  Rep.,  c.  Com.,  d.  Pre. 
Pa.,  e.  At.  Meet. 

III.  PL  of  Wo.    1.  How  to  Or.:  a.  In  Or.  Dis.  or  St., 
b.  Not  in  Dis.  or  St.     2.  a.  With.  Dis.  or  St., 

b.  Not  in  Dis.  or  St.     3.  Sup.  a.  B.,  b.  B.  of  M.,  c. 
Re.  Qu.,  d.  D.  C,  e.  A.  L.,  f.  D.  of  B.  M.  P. 
by  Ar. 


REVIEIW  QUESTIONS. 

What  in  brief  is  the.  home  department? 

What  officer  is  at  the  head  of  this  department? 

Give  the  main  duties  of  this  officer. 

What  is  a  home  class? 

Mention  the  duties  of  home  department  members. 

Tell  how  to  organize  a  home  class  within  a  district  or 
stake. 

Tell  how  to  organize  outside. 

How  may  home  department  members  be  represented  in 
convention? 

What  supplies  are  needed  to  take  up  Religio  work? 


Lesson  26. 
the  religio  and  the  home. 

The  home  is  the  most  important  institution  in  society.  It 
is  the  foundation  of  all  organized  government,  both  religious 
and  political.  It  is  ordained  of  heaven,  and  perpetuated  by 
divine  decree.  It  has  more  to  do  with  determining  the  course 
of  future  generations  than  any  other  influence.     It-  should, 


NORMAL  LESSONS  77 

therefore,  be  held  sacred  by  all  and  its  sanctity  guarded  with 
jealous  care. 

What,  then,  are  the  relations  of  the  Religio  and  the  home? 
Let  us  examine  the  question  briefly. 

I.  Religio  Auxiliary  to  Home. — An  auxiliary  is  a  helper, 
and  the  Religio  should  be  a  helper  to  the  home,  since  the 
home  is  the  most  important  institution.  In  all  its  work  it 
should  contribute  to  the  strength  and  influence  of  the  home. 
This  it  does  in  the  following  ways: 

1.  It  contributes  religious  knowledge  to  the  home,  by 
engaging  its  members  in  the  study  of  the  word  of  God,  and 
also  by  a  study  of  religious  history,  such  as  the  religious 
movements  in  the  world  in  different  periods,  the  organiza- 
tion of  churches,  etc.  It  by  this  means  arouses  interest  in 
one's  own  church. 

2.  The  object  in  all  religious  work  is  the  development  of 
true  character — the  Christ  character.  No  amount  of  religious 
knowledge  will  accomplish  this  without  religioiis  training. 
It  is  not  enough  to  know  how  to  do,  but  the  hahit  of  doing 
must  be  formed.  This  is  a  prominent  phase  of  Religio  work. 
In  addition  to  the  program  work,  there  is  provided  much  in 
the  way  of  committee  work,  which  brings  into  active  Chris- 
tian service  every  member.  One  acquires  Christian  habits 
by  performing  Christian  duties,  just  as  one  acquires  domestic 
habits  by  performing  domestic  duties. 

3.  The  name  Religio-Literary  is  indicative  of  the  character 
of  the  work — religious  and  literary,  religious  first,  literary 
second.  Hence  institute  culture  is  encouraged  in  the  home 
by  the  study  of  good  books  in  the  Religio,  and  begetting 
wholesome  literary  tastes  and  habits  thereby. 

4.  Not  the  least  among  the  many  phases  of  Religio  work 
is  that  of  social  improvement.  Whatever  contributes  to  the 
betterment  of  the  members  socially  contributes  to  better 
social  conditions  in  the  home.  The  social  committee  is  in- 
trusted with  the  especial  duty  of  providing  for  the  social 
culture,  aside  from  that  which  is  naturally  associated  with 
society  membership. 

II.  Attitude  of  Home  Toward  the  Religio. — 1.  The  home 


78  RELIGIO-SUNDAY  SCHOOL 

training  is  first  in  order  and  importcmce.    The  home  training 
is  more  influential  than  any  other  training. 

2.  In  the  interest  of  home  training  the  home  should  en- 
courage Religio  work.  The  principle  of  gospel  obedience 
thoroughly  instilled  will  beget  a  spirit  of  home  obedience. 
Habits  of  study  and  industry  encouraged  in  Religio  work  will 
promote  similar  habits  in  the  home.  A  study  of  the  Religio 
lessons  in  the  home  will  lend  an  added  interest  in  the  home 
teaching  of  religious  truth.  If,  therefore,  parents  will  en- 
courage the  young  people  to  prepare  themselves  for  their 
society  work  by  studying  the  lessons  and  making  other  prepa- 
ration in  the  lines  of  literary  numbers  and  music,  the  benefits 
to  the  home  must  be  apparent. 

There  will  not  only  be  a  greater  disposition  to  study,  but 
there  will  be  less  tendency  to  spend  evenings  away  from 
home,  because  of  the  added  interest  in  music  and  reading. 

3.  In  the  matter  of  the  social  side  of  Religio  work  as  well 
as  in  the  literary  and  musical  side,  there  is  need  of  a  guiding 
influence.  Young  people  need  to  be  cautioned  and  counseled 
in  the  selection  of  both.  Parents  being  interested  in  the 
habits  of  their  children  in  these  as  in  other  respects  may  and 
should  give  attention  to  the  matter.  Hence  the  home  exer- 
cises modifying  influence  over  the  work  of  the  Religio. 

BLACKBOARD   OUTLINE. 


THE    RELIGIO 

AND    THE 

HOME. 

I. 

R. 

Au.  to  H. 

1. 

Re.  K.    2.  Re.  Tr. 

3.  In. 

Cu. 

4.  So.  Im. 

II 

At.  of  H.  to  the  Re. 

1. 

First  in  Or.  and  Imp.    2 

.  En 

.  Re.  Wo.    3. 

Ex. 

Mo.  Inf. 

REVIEW  QUESTIONS. 

What  is  mentioned  as  the  most  important  institution  in 
society? 

Why  is  it  so  important? 


NORMAL  LESSONS  70 

What  about  the  extent  of  its  influence? 

Why  is  the  Religio  auxiliary  to  the  home? 

How  does  it  contribute  to  the  religious  knowledge  of  the 
home? 

Why  is  religious  training  necessary? 

How  is  it  secured  in  the  Religio? 

How  is  intellectual  culture  encouraged? 

What  attention  is  given  to  social  improvement? 

What  training  is  first  in  order  and  importance? 

How  may  the  home  encourage  the  Religio  work? 

What  is  said  of  the  home  exercising  a  modifying  influence 
over  Religio  work? 


Lesson  27. 
relations  of  the  religio  and  the  sunday  school. 

As  auxiliaries,  or  departments,  in  church  work  the  two 
organizations  are  closely  associated.  Yet  there  are  marked 
differences  in  some  features.  The  Sunday  school  begins  its 
work  earlier  with  the  individual  and  came  first  as  an  organi- 
zation. In  some  respects  the. Sunday  school  is  more  impor- 
tant, though  doubtless  both  are,  in  general,  equally  important, 
each  in  its  place.  We  shall  speak  of  their  relationships  under 
the  following  heads  and  subdivisions: 

I.  The  Religio  an  Associate  of  the  Sunday  School  in 
Gospel  Work. — Their  work  is  along  similar  lines,  in  many 
respects  parallel  lines.  They  work  side  by  side.  In  every 
branch  of  the  church  of  considerable  size  both  organizations 
are  encouraged  and  maintained,  receiving  the  sanction  and 
support  of  church  authorities.  The  same  persons  are  workers 
in  both,  finding  two  similar,  yet  different  lines  of  work. 

1.  This  association  of  work  is  seen  in  tedching  the  word  of 
God.  The  Sunday  school  teaching  is  based  upon  the  Bible, 
using  the  other  books — Doctrine  and  Covenants  and  Book  of 
Mormon — as  collateral  study.  The  Religio  teaching  is  based 
upon  the  Book  of  Mormon,  using  the  other  books — the  Bible 


80  RELIGIO-SUNDAY  SCHOOL 

and  Doctrine  and  Covenants — as  collateral  study.  Both  aim 
to  give  a  practical  knowledge  of  the  word  of  God  and  its 
application  to  living. 

2.  Their  association  in  work  is  seen  in  the  further  fact  that 
both  are  striving  for  one  end  in  their  efforts — ^the  develop- 
ment of  Christian  character.  No  education,  much  less  a 
religious  education,  is  of  value,  real  value,  further  than  it 
contributes  to  the  development  of  true  character.  This  prin- 
ciple is  made  prominent  in  both  societies. 

3.  Association  of  work  is  further  evidenced  in  the  normal 
department,  being  a  department  provided  jointly  by  the  two 
organizations  through  their  executive  committees.  These 
committees  appoint  the  superintendent  and  associate  for  this 
department,  and  are  responsible  for  the  character  of  the 
work  done. 

II.  The  Religio  Supplemental  to  the  Sunday  School. — 
While  the  two  organizations  work  along  parallel  lines  to 
quite  an  extent,  yet  is  much  of  the  work  of  the  Religio  sup- 
plemental to  the  Sunday  school  work. 

1.  It  is  supplemental  in  that  its  course  of  study  is  more 
extended.  Founded  upon  the  word  of  God,  it  reaches  out,  in 
harmony  with  the  word  of  God,  and  includes  "all  good 
books"  reaching  from  current  literature  to  the  classics, 
stretching  over  the  realm  of  fact  and  fiction,  sacred  and 
profane  history,  science  and  philosophy. 

2.  Also  in  active  training  the  Religio  reaches  out  much 
farther  than  the  Sunday  school.  Its  plan  is  to  give  every 
member  some  active  duties  to  perform  other  than  preparing 
the  lessons  and  keeping  up  with  the  course  of  study.  This 
is  provided  by  the  work  of  committees.  The  program  com- 
mittee cares  for  the  literary  and  musical  development  and 
assigns  duties  in  this  line.  The  social  committee  provides 
work  along  lines  of  social  culture.  The  relief  committee  finds 
charity  and  benevolent  work.  The  lookout  committee  has  to 
do  with  a  phase  of  missionary  work.  And  so  we  might  go 
on  with  the  temperance  committee,  flower  committee,  Sun- 
day school  committee,  good  literature  committee,  etc.,  each 


NORMAL  LESSONS  81 

calling  for  some  kind  of  active  service — doing   Christianity 
as  well  as  professing  Christianity. 

BLACKBOARD    OUTLINE. 


RELATIONS    OF    THE    RELIGIO    AND 

SUNDAY 

SCHOOL. 

I.  Associates  in  Gospel  Work. 

1.  In  T.  W.  of  G. 

2.  In  D.  C.  C. 

II.  Religio  Supplementary  to  S.  S 

1.  M.  E.  S. 

2.  In.  A.  T. 

REVIEW  QUESTIONS. 

As  what  are  the  Religio  and  Sunday  school  associated? 

Which  came  first  as  an  organization? 

Which  comes  first  in  its  work  with  the  individual? 

In  what  sense  are  they  equally  important? 

In  what  are  the  two  societies  associates? 

In  what  is  this  association  first  seen? 

Upon  what  is  the  Sunday  school  teaching  based? 

Upon  what  is  the  Religio  teaching  based? 

What  is  the  aim  of  each  in  its  teaching? 

In  what  is  their  association  seen  second? 

How  are  they  associated  in  normal  work? 

What  should  be  the  aim  of  all  education,  especially  reli- 
gious education? 

How  is  the  Religio  supplemental  to  the  Sunday  school? 

What  is  included  in  the  course  of  study  in  the  Religio? 

How  does  the  plan  of  work  in  the  Religio  reach  out  further 
than  the  Sunday  school? 

How  is  this  practically  carried  out? 


82  RELIGIO-SUNDAY  SCHOOL 

Lesson  28. 
relations  of  the  religio  and  the  church. 

The  Religio  is  a  separate  organization  from  the  church, 
having  its  own  officers  and  by-laws,  and  yet  it  is  not  inde- 
pendent of  the  church.  It  is  in  a  sense  a  creature  of  the 
church,  an  outgrowth  of  necessity  developed  within  the 
church.  Considering  the  mutual  needs  and  advantages  we 
may  say,  first,  the  Religio  is, 

I.  An  Auxiliary  to  the  Church. — The  term  auxiliary 
means  helper.  Paul  enumerates  the  gifts  God  had  placed 
in  the  church  and  mentions  "helps"  among  them.  The 
Religio  may  be  regarded  one  of  the  "helps."  At  least,  it 
should  be  a  help,  and  is  recognized  as  such  from  the  fruits 
produced  wherever  it  has  been  organized.  Its  helpfulness 
is  manifest  in  many  ways,  some  of  which  may  be  mentioned. 

1.  One  of  the  leading  features  of  Religio  work  and  one 
wherein  it  is  helpful  is  in  teaching  the  word  of  God.  The 
Religio  and  the  Sunday  school  taken  together  constitute  the 
church's  school  for  the  study  of  the  word  of  God.  They  are 
the  only  institutions  that  provide  regular  and  systematic 
study  of  the  written  word.  We  may  regard  these  organiza- 
tions in  their  sessions,  as  has  been  fitly  spoken  by  another, 
as  "the  church  at  school." 

2.  One  of  the  legitimate  results  of  Religio  work  is  in 
adding  to  church  membership.  By  the  program  work  and 
social  features  persons  are  frequently  attracted  to  the  society, 
and  their  interest  is  aroused  in  the  gospel,  and  they  in  time 
obey  the  gospel.  Many  can  testify  that  their  interest  was 
first  excited  by  their  work  in  the  Religio  and  they  were 
led  into  the  church  from  this  beginning. 

3.  An  active  interest  in  one  department  of  church  work 
has  a  tendency  to  beget  an  interest  in  other  departments. 
This  may  not  always  be  the  case,  but  it  is  the  tendency. 
Hence  the  Religio  helps  by  increasing  church  interest  and 
attendance.  As  a  general  thing  one  who  is  an  active  worker 
in  Religio  is  at  his  post  elsewhere,  as  a  logical  result. 

4.  But  in   training  for  service  is  one  of  the  strong  fea- 


NORMAL  LESSONS  88 

tures  of  Religio  work  that  render  it  helpful  to  the  church. 
It  not  only  qualifies  for  better  membership  by  giving  the 
membership  a  better  understanding  of  their  duties  under 
the  law,  but  it  qualifies  for  official  work  in  the  church.  The 
Religio  is  developing  presiding  ability  through  its  presidents, 
clerical  ability  through  its  secretaries,  priests  and  teachers 
through  its  lookout  committees,  deacons  through  its  relief 
committees,  choir  leaders  through  its  choristers,  and  a  more 
wholesome  social  spirit  through  its  social  committees.  In 
its  literary  programs  it  is  training  contributors  to  our  church 
periodicals.  From  these  considerations  the  Religio  has  been 
styled,  with  much  fitness,  a  "training-school  for  the  church." 
II.  The  Religio  being  an  outgrowth  of  conditions  which 
have  arisen  in  church  growth  and  development  it  is  but. 
reasonable  that  the  church  should  be  greatly  interested  in 
the  work  of  the  Religio.  And  we  find  this  to  be  the  case, 
as  indicated  by  the  active  part  taken  in  the  Religio  by  the 
large  majority  of  the  general  church  officers  and  mission- 
aries. This  peculiar  interest  of  the  church  in  the  Religio  is 
illustrated  by  the  interest  of  parents  or  guardian  in  a  child. 
Hence  we  may  say  the  church  is  parent  or  guardian  to  the 
Religio. 

1.  One  of  the  prominent  duties  of  the  parent  towards  the 
child  is  to  encourage  effort  upon  the  part  of  the  child;  and 
so  the  church  should  encourage  the  efforts  of  the  Religio. 
This  encouragement  can  be  given  in  many  ways,  by  the 
church  officers  lending  the  help  of  their  presence  and  efforts 
so  far  as  consistent  with  their  other  duties.  They  also 
encourage  by  advising  the  young  people  to  take  up  the  work, 
by  making  public  announcements  of  Religio  meetings  and 
work,  etc. 

2.  The  Religio  members  being  largely  young  people,  the 
church  should  counsel  in  the  work  of  the  society.  Being 
present  in  the  meetings  and  offering  a  kindly  word  of  advice, 
or  by  quietly  advising  the  officers  in  charge,  may  prevent 
the  introduction  of  objectionable  features,  and  avoid  trouble, 
and  materially  aid  in  carrying  forward  the  work. 

3.  The  church  is  as  much  interested  in  the  proper  education 


84  RELIGIO-SUNDAY  SCHOOL 

of  its  young  people  as  in  anything,  and  perhaps  more;  for 
what  does  not  depend  upon  this  proper  education?  All  de- 
pends upon  it.  The  redemption  of  Zion  with  all  that  significant 
phrase  contemplates  depends  upon  it.  Hence  the  church 
should  wield  such  an  influence  over  the  work  of  the  Religio 
that  it  will  have  the  effect  of  directing  its  interests. 

BLACKBOARD    OUTLINE. 


RELATIONS 

OF  THE 

RELIGIO 

AND  THE  CHURCH. 

I. 

Religio 
1.  Te. 
4.  Tr. 

Au.  to 
Wo.     2. 
for  Se. 

Ch. 

Ad.  to 

Me. 

3. 

In. 

at.  and  In. 

II 

.  Church  Pa 
1.  En.  Ef. 

or  Gu. 
2.  Co.  in 

Wo. 

3. 

Di. 

its  In. 

REVIEW  QUESTIONS. 

Show  that  the  Religio  is  a  separate  organization  from  the 
church. 

How  is  it  a  creature  of  the  church? 

Why  is  the  Religio  an  auxiliary  in  the  church? 

How  does  it  help  in  teaching  the  word  of  God? 

Why  is  this  phase  of  its  work  so  important? 

How  does  the  term,  "the  church  at  school,"  apply  to  the 
Religio  and  Sunday  school? 

Tell  how  the  Religio  work  adds  to  church  membership. 

Show  that  the  Religio  increases  church  attendance  and  in- 
terest. 

In  what  way  does  the  Religio  train  for  service? 

Why  is  this  feature  of  its  work  so  important? 

What  is  represented  as  the  relationship  of  the  church  to 
the  Religio? 

What  is  the  duty  of  the  church  first  mentioned? 

How  can  the  church  encourage  effort? 

What  is  the  duty  mentioned  second? 

How  may  this  duty  be  performed? 

What  duty  is  mentioned  third? 

What  is  said  of  the  importance  of  this  last  duty? 


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angel's  message. 

243  Cloth    $  .75 

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THE  INSTRUCTOR 

This  book  is  just  the  thing  for  the  busy  man,  as  well  as 
the  student.  Subjects  arranged  topically.  Important  his- 
torical  evidences   cited. 

126  Cloth    $.75 

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COMPENDIUM   OF   FAITH 

Under  topical  headings  this  work  gives  quotations  from 
the  three  standard  books  of  the  church — showing  their 
agreement  in  teaching.  To  the  busy  man  this  work  is  of 
inestimable  value.  It  also  contains  a  brief  synopsis  of 
Ecclesiastical  History,  especially  that  part  touching  on  the 
apostasy  and  restoration. 

141       Cloth    : .  .$  .75 

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174      Flexible   1.50 


WHAT  IS  MAN? 

This  book  treats  on  the  nature  of  man,  his  immortality  and 
final  destiny.  Its  clear-cut  arguments  answer  and  refute 
completely  the  soul  sleeping  theory.  It  is  a  work  that 
every  person  should  thoroughly  read  and  assimilate.  We 
know  of  no  deeper  work  ever  written  on  the  subject. 

140  Cloth    50 

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